ship

And as they prayed and fasted, God was already teaching Peter at Jerusalem of that which should come to pass. For whereas the twelve years which the Lord Christ had enjoined upon him were fulfilled, he showed him a vision after this manner, saying unto him: Peter, that Simon the sorcerer whom thou didst cast out of Judaea, convicting him, hath again come before thee (prevented thee) at Rome. And that shalt thou know shortly (or, and that thou mayest know in few words): for all that did believe in me hath Satan made to fall by his craft and working: whose Power Simon approveth himself to be. But delay thee not: set forth on the morrow, and there shalt thou find a ship ready, setting sail for Italy, and within few days I will show thee my grace which hath in it no grudging. Peter then, admonished by the vision, related it unto the brethren without delay, saying: It is necessary for me to go up unto Rome to fight with the enemy and adversary of the Lord and of our brethren. And he went down to Caesarea and embarked quickly in the ship, whereof the ladder was already drawn up, not taking any provision with him. But the governor of the ship whose name was Theon looked on Peter and said: Whatsoever we have, all is thine. For what thank have we, if we take in a man like unto ourselves who is in uncertain case (difficulty) and share not all that we have with thee? but only let us have a prosperous voyage. But Peter, giving him thanks for that which he offered, himself fasted while he was in the ship, sorrowful in mind and again consoling himself because God accounted him worthy to be a minister in his service. And after a few days the governor of the ship rose up at the hour of his dinner and asked Peter to eat with him, and said to him: O thou, whoever thou art, I know thee not, but as I reckon, I take thee for a servant of God. For as I was steering my ship at midnight I perceived the voice of a man from heaven saying to me: Theon, Theon! And twice it called me by my name and said to me: Among them that sail with thee let Peter be greatly honoured by thee, for by him shalt thou and the rest be preserved safe without any hurt after such a course as thou hopest not for. And Peter believed that God would vouchsafe to show his providence upon the sea unto them that were in the ship, and thenceforth began Peter to declare unto Theon the mighty works of God, and how the Lord had chosen him from among the apostles, and for what business he sailed unto Italy: and daily he communicated unto him the word of God. And considering him he perceived by his walk that he was of one mind in the faith and a worthy minister (deacon). Now when there was a calm upon the ship in Hadria (the Adriatic), Theon showed it to Peter, saying unto him: If thou wilt account me worthy, whom thou mayest baptize with the seal of the Lord thou hast an opportunity. For all that were in the ship had fallen asleep, being drunken. And Peter went down by a rope and baptized Theon in the name of the Father and the Son and the Holy Ghost: and he came up out of the water rejoicing with great joy, and Peter also was glad because God had accounted Theon worthy of his name. Arid it came to pass when Theon was baptized, there appeared in the same place a youth shining and beautiful, saying unto them: Peace be unto you. And immediately Peter and Theon went up and entered into the cabin; and Peter took bread and gave thanks unto the Lord which had accounted him worthy of his holy ministry, and for that the youth had appeared unto them, saying: Peace be unto you. And he said: Thou best and alone holy one, it is thou that hast appeared unto us, O God Jesu Christ, and in thy name hath this man now been washed and sealed with thy holy seal. Therefore in thy name do I impart unto him thine eucharist, that he may be thy perfect servant without blame for ever. And as they feasted and rejoiced in the Lord, suddenly there came a wind, not vehement but moderate, at the ship's prow, and ceased not for six days and as many nights, until they came unto Puteoli.

And as they prayed and fasted, God was already teaching Peter at Jerusalem of that which should come to pass. For whereas the twelve years which the Lord Christ had enjoined upon him were fulfilled, he showed him a vision after this manner, saying unto him: Peter, that Simon the sorcerer whom thou didst cast out of Judaea, convicting him, hath again come before thee (prevented thee) at Rome. And that shalt thou know shortly (or, and that thou mayest know in few words): for all that did believe in me hath Satan made to fall by his craft and working: whose Power Simon approveth himself to be. But delay thee not: set forth on the morrow, and there shalt thou find a ship ready, setting sail for Italy, and within few days I will show thee my grace which hath in it no grudging. Peter then, admonished by the vision, related it unto the brethren without delay, saying: It is necessary for me to go up unto Rome to fight with the enemy and adversary of the Lord and of our brethren. And he went down to Caesarea and embarked quickly in the ship, whereof the ladder was already drawn up, not taking any provision with him. But the governor of the ship whose name was Theon looked on Peter and said: Whatsoever we have, all is thine. For what thank have we, if we take in a man like unto ourselves who is in uncertain case (difficulty) and share not all that we have with thee? but only let us have a prosperous voyage. But Peter, giving him thanks for that which he offered, himself fasted while he was in the ship, sorrowful in mind and again consoling himself because God accounted him worthy to be a minister in his service. And after a few days the governor of the ship rose up at the hour of his dinner and asked Peter to eat with him, and said to him: O thou, whoever thou art, I know thee not, but as I reckon, I take thee for a servant of God. For as I was steering my ship at midnight I perceived the voice of a man from heaven saying to me: Theon, Theon! And twice it called me by my name and said to me: Among them that sail with thee let Peter be greatly honoured by thee, for by him shalt thou and the rest be preserved safe without any hurt after such a course as thou hopest not for. And Peter believed that God would vouchsafe to show his providence upon the sea unto them that were in the ship, and thenceforth began Peter to declare unto Theon the mighty works of God, and how the Lord had chosen him from among the apostles, and for what business he sailed unto Italy: and daily he communicated unto him the word of God. And considering him he perceived by his walk that he was of one mind in the faith and a worthy minister (deacon). Now when there was a calm upon the ship in Hadria (the Adriatic), Theon showed it to Peter, saying unto him: If thou wilt account me worthy, whom thou mayest baptize with the seal of the Lord thou hast an opportunity. For all that were in the ship had fallen asleep, being drunken. And Peter went down by a rope and baptized Theon in the name of the Father and the Son and the Holy Ghost: and he came up out of the water rejoicing with great joy, and Peter also was glad because God had accounted Theon worthy of his name. Arid it came to pass when Theon was baptized, there appeared in the same place a youth shining and beautiful, saying unto them: Peace be unto you. And immediately Peter and Theon went up and entered into the cabin; and Peter took bread and gave thanks unto the Lord which had accounted him worthy of his holy ministry, and for that the youth had appeared unto them, saying: Peace be unto you. And he said: Thou best and alone holy one, it is thou that hast appeared unto us, O God Jesu Christ, and in thy name hath this man now been washed and sealed with thy holy seal. Therefore in thy name do I impart unto him thine eucharist, that he may be thy perfect servant without blame for ever. And as they feasted and rejoiced in the Lord, suddenly there came a wind, not vehement but moderate, at the ship's prow, and ceased not for six days and as many nights, until they came unto Puteoli.

And as they prayed and fasted, God was already teaching Peter at Jerusalem of that which should come to pass. For whereas the twelve years which the Lord Christ had enjoined upon him were fulfilled, he showed him a vision after this manner, saying unto him: Peter, that Simon the sorcerer whom thou didst cast out of Judaea, convicting him, hath again come before thee (prevented thee) at Rome. And that shalt thou know shortly (or, and that thou mayest know in few words): for all that did believe in me hath Satan made to fall by his craft and working: whose Power Simon approveth himself to be. But delay thee not: set forth on the morrow, and there shalt thou find a ship ready, setting sail for Italy, and within few days I will show thee my grace which hath in it no grudging. Peter then, admonished by the vision, related it unto the brethren without delay, saying: It is necessary for me to go up unto Rome to fight with the enemy and adversary of the Lord and of our brethren. And he went down to Caesarea and embarked quickly in the ship, whereof the ladder was already drawn up, not taking any provision with him. But the governor of the ship whose name was Theon looked on Peter and said: Whatsoever we have, all is thine. For what thank have we, if we take in a man like unto ourselves who is in uncertain case (difficulty) and share not all that we have with thee? but only let us have a prosperous voyage. But Peter, giving him thanks for that which he offered, himself fasted while he was in the ship, sorrowful in mind and again consoling himself because God accounted him worthy to be a minister in his service. And after a few days the governor of the ship rose up at the hour of his dinner and asked Peter to eat with him, and said to him: O thou, whoever thou art, I know thee not, but as I reckon, I take thee for a servant of God. For as I was steering my ship at midnight I perceived the voice of a man from heaven saying to me: Theon, Theon! And twice it called me by my name and said to me: Among them that sail with thee let Peter be greatly honoured by thee, for by him shalt thou and the rest be preserved safe without any hurt after such a course as thou hopest not for. And Peter believed that God would vouchsafe to show his providence upon the sea unto them that were in the ship, and thenceforth began Peter to declare unto Theon the mighty works of God, and how the Lord had chosen him from among the apostles, and for what business he sailed unto Italy: and daily he communicated unto him the word of God. And considering him he perceived by his walk that he was of one mind in the faith and a worthy minister (deacon). Now when there was a calm upon the ship in Hadria (the Adriatic), Theon showed it to Peter, saying unto him: If thou wilt account me worthy, whom thou mayest baptize with the seal of the Lord thou hast an opportunity. For all that were in the ship had fallen asleep, being drunken. And Peter went down by a rope and baptized Theon in the name of the Father and the Son and the Holy Ghost: and he came up out of the water rejoicing with great joy, and Peter also was glad because God had accounted Theon worthy of his name. Arid it came to pass when Theon was baptized, there appeared in the same place a youth shining and beautiful, saying unto them: Peace be unto you. And immediately Peter and Theon went up and entered into the cabin; and Peter took bread and gave thanks unto the Lord which had accounted him worthy of his holy ministry, and for that the youth had appeared unto them, saying: Peace be unto you. And he said: Thou best and alone holy one, it is thou that hast appeared unto us, O God Jesu Christ, and in thy name hath this man now been washed and sealed with thy holy seal. Therefore in thy name do I impart unto him thine eucharist, that he may be thy perfect servant without blame for ever. And as they feasted and rejoiced in the Lord, suddenly there came a wind, not vehement but moderate, at the ship's prow, and ceased not for six days and as many nights, until they came unto Puteoli.

And as they prayed and fasted, God was already teaching Peter at Jerusalem of that which should come to pass. For whereas the twelve years which the Lord Christ had enjoined upon him were fulfilled, he showed him a vision after this manner, saying unto him: Peter, that Simon the sorcerer whom thou didst cast out of Judaea, convicting him, hath again come before thee (prevented thee) at Rome. And that shalt thou know shortly (or, and that thou mayest know in few words): for all that did believe in me hath Satan made to fall by his craft and working: whose Power Simon approveth himself to be. But delay thee not: set forth on the morrow, and there shalt thou find a ship ready, setting sail for Italy, and within few days I will show thee my grace which hath in it no grudging. Peter then, admonished by the vision, related it unto the brethren without delay, saying: It is necessary for me to go up unto Rome to fight with the enemy and adversary of the Lord and of our brethren. And he went down to Caesarea and embarked quickly in the ship, whereof the ladder was already drawn up, not taking any provision with him. But the governor of the ship whose name was Theon looked on Peter and said: Whatsoever we have, all is thine. For what thank have we, if we take in a man like unto ourselves who is in uncertain case (difficulty) and share not all that we have with thee? but only let us have a prosperous voyage. But Peter, giving him thanks for that which he offered, himself fasted while he was in the ship, sorrowful in mind and again consoling himself because God accounted him worthy to be a minister in his service. And after a few days the governor of the ship rose up at the hour of his dinner and asked Peter to eat with him, and said to him: O thou, whoever thou art, I know thee not, but as I reckon, I take thee for a servant of God. For as I was steering my ship at midnight I perceived the voice of a man from heaven saying to me: Theon, Theon! And twice it called me by my name and said to me: Among them that sail with thee let Peter be greatly honoured by thee, for by him shalt thou and the rest be preserved safe without any hurt after such a course as thou hopest not for. And Peter believed that God would vouchsafe to show his providence upon the sea unto them that were in the ship, and thenceforth began Peter to declare unto Theon the mighty works of God, and how the Lord had chosen him from among the apostles, and for what business he sailed unto Italy: and daily he communicated unto him the word of God. And considering him he perceived by his walk that he was of one mind in the faith and a worthy minister (deacon). Now when there was a calm upon the ship in Hadria (the Adriatic), Theon showed it to Peter, saying unto him: If thou wilt account me worthy, whom thou mayest baptize with the seal of the Lord thou hast an opportunity. For all that were in the ship had fallen asleep, being drunken. And Peter went down by a rope and baptized Theon in the name of the Father and the Son and the Holy Ghost: and he came up out of the water rejoicing with great joy, and Peter also was glad because God had accounted Theon worthy of his name. Arid it came to pass when Theon was baptized, there appeared in the same place a youth shining and beautiful, saying unto them: Peace be unto you. And immediately Peter and Theon went up and entered into the cabin; and Peter took bread and gave thanks unto the Lord which had accounted him worthy of his holy ministry, and for that the youth had appeared unto them, saying: Peace be unto you. And he said: Thou best and alone holy one, it is thou that hast appeared unto us, O God Jesu Christ, and in thy name hath this man now been washed and sealed with thy holy seal. Therefore in thy name do I impart unto him thine eucharist, that he may be thy perfect servant without blame for ever. And as they feasted and rejoiced in the Lord, suddenly there came a wind, not vehement but moderate, at the ship's prow, and ceased not for six days and as many nights, until they came unto Puteoli.

And when they had touched at Puteoli, Theon leapt out of the ship and went unto the inn where he was wont to lodge, to prepare to receive Peter. Now he with whom he lodged was one by name Ariston, which alway feared the Lord, and because of the Name Theon entrusted himself with him (had dealings with him). And when he was come to the inn and saw Ariston, Theon said unto him: God who hath accounted thee worthy to serve him hath communicated his grace unto me also by his holy servant Peter, who hath now sailed with me from Judaea, being commanded by our Lord to come unto Italy. And when he heard that, Ariston fell upon Theon's neck and embraced him and besought him to bring him to the ship and show him Peter. For Ariston said that since Paul set forth unto Spain there was no man of the brethren with whom he could refresh himself, and, moreover, a certain Jew had broken into the city, named Simon, and with his charms of sorcery and his wickedness hath he made all the brotherhood fall away this way and that, so that I also fled from Rome, expecting the coming of Peter: for Paul had told us of him, and I also have seen many things in a vision. Now, therefore, I believe in my Lord that he will build up again his ministry, for all this deceit shall be rooted out from among his servants. For our Lord Jesus Christ is faithful, who is able to restore our minds. And when Theon heard these things from Ariston, who wept, his spirit was raised (increased) yet more and he was the more strengthened, because he perceived that he had believed on the living God. But when they came together unto the ship, Peter looked upon them and smiled, being filled with the Spirit; so that Ariston falling on his face at Peter's feet, said thus: Brother and lord, that hast part in the holy mysteries and showest the right way which is in the Lord Jesus Christ our God, who by thee hath shown unto us his coming: we have lost all them whom Paul had delivered unto us, by the working of Satan; but now I trust in the Lord who hath commanded thee to come unto us, sending thee as his messenger, that he hath accounted us worthy to see his great and wonderful works by thy means. I pray thee therefore, make haste unto the city: for I left the brethren which have stumbled, whom I saw fall into the temptation of the devil, and fled hither, saying unto them: Brethren, stand fast in the faith, for it is of necessity that within these two months the mercy of our Lord bring his servant unto you. For I had seen a vision, even Paul, saying unto me: Ariston, flee thou out of the city. And when I heard it, I believed without delay and went forth in the Lord, although I had an infirmity in my flesh, and came hither; and day by day I stood upon the sea-shore asking the sailors: Hath Peter sailed with you? But now through the abundance of the grace of God I entreat thee, let us go up unto Rome without delay, lest the teaching of this wicked man prevail yet further. And as Ariston said this with tears, Peter gave him his hand and raised him up from the earth, and Peter also groaning, said with tears: He hath prevented us which tempteth all the world by his angels; but he that hath power to save his servants from all temptations shall quench his deceits and put him beneath the feet of them that have believed in Christ whom we preach. And, as they entered in at the gate, Theon entreated Peter, saying: Thou didst not refresh thyself on any day in so great a voyage (sea): and now after (before) so hard a journey wilt thou set out forthwith from the ship? tarry and refresh thyself, and so shalt thou set forth: for from hence to Rome upon a pavement of flint I fear lest thou be hurt by the shaking. But Peter answered and said to them: What if it come to pass that a millstone were hung upon me, and likewise upon the enemy of our Lord, even as my Lord said unto us of any that offended one of the brethren, and I were drowned in the sea? but it might be not only a millstone, but that which is far worse, even that I which am the enemy of this persecutor of his servants should die afar off from them that have believed on the Lord Jesus Christ. And by no exhortation could Theon prevail to persuade him to tarry there even one day. But Theon himself delivered all that was in the ship to be sold for the price which he thought good, and followed Peter unto Rome; whom Ariston brought unto the abode of Narcissus the presbyter.

And when they had touched at Puteoli, Theon leapt out of the ship and went unto the inn where he was wont to lodge, to prepare to receive Peter. Now he with whom he lodged was one by name Ariston, which alway feared the Lord, and because of the Name Theon entrusted himself with him (had dealings with him). And when he was come to the inn and saw Ariston, Theon said unto him: God who hath accounted thee worthy to serve him hath communicated his grace unto me also by his holy servant Peter, who hath now sailed with me from Judaea, being commanded by our Lord to come unto Italy. And when he heard that, Ariston fell upon Theon's neck and embraced him and besought him to bring him to the ship and show him Peter. For Ariston said that since Paul set forth unto Spain there was no man of the brethren with whom he could refresh himself, and, moreover, a certain Jew had broken into the city, named Simon, and with his charms of sorcery and his wickedness hath he made all the brotherhood fall away this way and that, so that I also fled from Rome, expecting the coming of Peter: for Paul had told us of him, and I also have seen many things in a vision. Now, therefore, I believe in my Lord that he will build up again his ministry, for all this deceit shall be rooted out from among his servants. For our Lord Jesus Christ is faithful, who is able to restore our minds. And when Theon heard these things from Ariston, who wept, his spirit was raised (increased) yet more and he was the more strengthened, because he perceived that he had believed on the living God. But when they came together unto the ship, Peter looked upon them and smiled, being filled with the Spirit; so that Ariston falling on his face at Peter's feet, said thus: Brother and lord, that hast part in the holy mysteries and showest the right way which is in the Lord Jesus Christ our God, who by thee hath shown unto us his coming: we have lost all them whom Paul had delivered unto us, by the working of Satan; but now I trust in the Lord who hath commanded thee to come unto us, sending thee as his messenger, that he hath accounted us worthy to see his great and wonderful works by thy means. I pray thee therefore, make haste unto the city: for I left the brethren which have stumbled, whom I saw fall into the temptation of the devil, and fled hither, saying unto them: Brethren, stand fast in the faith, for it is of necessity that within these two months the mercy of our Lord bring his servant unto you. For I had seen a vision, even Paul, saying unto me: Ariston, flee thou out of the city. And when I heard it, I believed without delay and went forth in the Lord, although I had an infirmity in my flesh, and came hither; and day by day I stood upon the sea-shore asking the sailors: Hath Peter sailed with you? But now through the abundance of the grace of God I entreat thee, let us go up unto Rome without delay, lest the teaching of this wicked man prevail yet further. And as Ariston said this with tears, Peter gave him his hand and raised him up from the earth, and Peter also groaning, said with tears: He hath prevented us which tempteth all the world by his angels; but he that hath power to save his servants from all temptations shall quench his deceits and put him beneath the feet of them that have believed in Christ whom we preach. And, as they entered in at the gate, Theon entreated Peter, saying: Thou didst not refresh thyself on any day in so great a voyage (sea): and now after (before) so hard a journey wilt thou set out forthwith from the ship? tarry and refresh thyself, and so shalt thou set forth: for from hence to Rome upon a pavement of flint I fear lest thou be hurt by the shaking. But Peter answered and said to them: What if it come to pass that a millstone were hung upon me, and likewise upon the enemy of our Lord, even as my Lord said unto us of any that offended one of the brethren, and I were drowned in the sea? but it might be not only a millstone, but that which is far worse, even that I which am the enemy of this persecutor of his servants should die afar off from them that have believed on the Lord Jesus Christ. And by no exhortation could Theon prevail to persuade him to tarry there even one day. But Theon himself delivered all that was in the ship to be sold for the price which he thought good, and followed Peter unto Rome; whom Ariston brought unto the abode of Narcissus the presbyter.

And when they had touched at Puteoli, Theon leapt out of the ship and went unto the inn where he was wont to lodge, to prepare to receive Peter. Now he with whom he lodged was one by name Ariston, which alway feared the Lord, and because of the Name Theon entrusted himself with him (had dealings with him). And when he was come to the inn and saw Ariston, Theon said unto him: God who hath accounted thee worthy to serve him hath communicated his grace unto me also by his holy servant Peter, who hath now sailed with me from Judaea, being commanded by our Lord to come unto Italy. And when he heard that, Ariston fell upon Theon's neck and embraced him and besought him to bring him to the ship and show him Peter. For Ariston said that since Paul set forth unto Spain there was no man of the brethren with whom he could refresh himself, and, moreover, a certain Jew had broken into the city, named Simon, and with his charms of sorcery and his wickedness hath he made all the brotherhood fall away this way and that, so that I also fled from Rome, expecting the coming of Peter: for Paul had told us of him, and I also have seen many things in a vision. Now, therefore, I believe in my Lord that he will build up again his ministry, for all this deceit shall be rooted out from among his servants. For our Lord Jesus Christ is faithful, who is able to restore our minds. And when Theon heard these things from Ariston, who wept, his spirit was raised (increased) yet more and he was the more strengthened, because he perceived that he had believed on the living God. But when they came together unto the ship, Peter looked upon them and smiled, being filled with the Spirit; so that Ariston falling on his face at Peter's feet, said thus: Brother and lord, that hast part in the holy mysteries and showest the right way which is in the Lord Jesus Christ our God, who by thee hath shown unto us his coming: we have lost all them whom Paul had delivered unto us, by the working of Satan; but now I trust in the Lord who hath commanded thee to come unto us, sending thee as his messenger, that he hath accounted us worthy to see his great and wonderful works by thy means. I pray thee therefore, make haste unto the city: for I left the brethren which have stumbled, whom I saw fall into the temptation of the devil, and fled hither, saying unto them: Brethren, stand fast in the faith, for it is of necessity that within these two months the mercy of our Lord bring his servant unto you. For I had seen a vision, even Paul, saying unto me: Ariston, flee thou out of the city. And when I heard it, I believed without delay and went forth in the Lord, although I had an infirmity in my flesh, and came hither; and day by day I stood upon the sea-shore asking the sailors: Hath Peter sailed with you? But now through the abundance of the grace of God I entreat thee, let us go up unto Rome without delay, lest the teaching of this wicked man prevail yet further. And as Ariston said this with tears, Peter gave him his hand and raised him up from the earth, and Peter also groaning, said with tears: He hath prevented us which tempteth all the world by his angels; but he that hath power to save his servants from all temptations shall quench his deceits and put him beneath the feet of them that have believed in Christ whom we preach. And, as they entered in at the gate, Theon entreated Peter, saying: Thou didst not refresh thyself on any day in so great a voyage (sea): and now after (before) so hard a journey wilt thou set out forthwith from the ship? tarry and refresh thyself, and so shalt thou set forth: for from hence to Rome upon a pavement of flint I fear lest thou be hurt by the shaking. But Peter answered and said to them: What if it come to pass that a millstone were hung upon me, and likewise upon the enemy of our Lord, even as my Lord said unto us of any that offended one of the brethren, and I were drowned in the sea? but it might be not only a millstone, but that which is far worse, even that I which am the enemy of this persecutor of his servants should die afar off from them that have believed on the Lord Jesus Christ. And by no exhortation could Theon prevail to persuade him to tarry there even one day. But Theon himself delivered all that was in the ship to be sold for the price which he thought good, and followed Peter unto Rome; whom Ariston brought unto the abode of Narcissus the presbyter.

And when they had touched at Puteoli, Theon leapt out of the ship and went unto the inn where he was wont to lodge, to prepare to receive Peter. Now he with whom he lodged was one by name Ariston, which alway feared the Lord, and because of the Name Theon entrusted himself with him (had dealings with him). And when he was come to the inn and saw Ariston, Theon said unto him: God who hath accounted thee worthy to serve him hath communicated his grace unto me also by his holy servant Peter, who hath now sailed with me from Judaea, being commanded by our Lord to come unto Italy. And when he heard that, Ariston fell upon Theon's neck and embraced him and besought him to bring him to the ship and show him Peter. For Ariston said that since Paul set forth unto Spain there was no man of the brethren with whom he could refresh himself, and, moreover, a certain Jew had broken into the city, named Simon, and with his charms of sorcery and his wickedness hath he made all the brotherhood fall away this way and that, so that I also fled from Rome, expecting the coming of Peter: for Paul had told us of him, and I also have seen many things in a vision. Now, therefore, I believe in my Lord that he will build up again his ministry, for all this deceit shall be rooted out from among his servants. For our Lord Jesus Christ is faithful, who is able to restore our minds. And when Theon heard these things from Ariston, who wept, his spirit was raised (increased) yet more and he was the more strengthened, because he perceived that he had believed on the living God. But when they came together unto the ship, Peter looked upon them and smiled, being filled with the Spirit; so that Ariston falling on his face at Peter's feet, said thus: Brother and lord, that hast part in the holy mysteries and showest the right way which is in the Lord Jesus Christ our God, who by thee hath shown unto us his coming: we have lost all them whom Paul had delivered unto us, by the working of Satan; but now I trust in the Lord who hath commanded thee to come unto us, sending thee as his messenger, that he hath accounted us worthy to see his great and wonderful works by thy means. I pray thee therefore, make haste unto the city: for I left the brethren which have stumbled, whom I saw fall into the temptation of the devil, and fled hither, saying unto them: Brethren, stand fast in the faith, for it is of necessity that within these two months the mercy of our Lord bring his servant unto you. For I had seen a vision, even Paul, saying unto me: Ariston, flee thou out of the city. And when I heard it, I believed without delay and went forth in the Lord, although I had an infirmity in my flesh, and came hither; and day by day I stood upon the sea-shore asking the sailors: Hath Peter sailed with you? But now through the abundance of the grace of God I entreat thee, let us go up unto Rome without delay, lest the teaching of this wicked man prevail yet further. And as Ariston said this with tears, Peter gave him his hand and raised him up from the earth, and Peter also groaning, said with tears: He hath prevented us which tempteth all the world by his angels; but he that hath power to save his servants from all temptations shall quench his deceits and put him beneath the feet of them that have believed in Christ whom we preach. And, as they entered in at the gate, Theon entreated Peter, saying: Thou didst not refresh thyself on any day in so great a voyage (sea): and now after (before) so hard a journey wilt thou set out forthwith from the ship? tarry and refresh thyself, and so shalt thou set forth: for from hence to Rome upon a pavement of flint I fear lest thou be hurt by the shaking. But Peter answered and said to them: What if it come to pass that a millstone were hung upon me, and likewise upon the enemy of our Lord, even as my Lord said unto us of any that offended one of the brethren, and I were drowned in the sea? but it might be not only a millstone, but that which is far worse, even that I which am the enemy of this persecutor of his servants should die afar off from them that have believed on the Lord Jesus Christ. And by no exhortation could Theon prevail to persuade him to tarry there even one day. But Theon himself delivered all that was in the ship to be sold for the price which he thought good, and followed Peter unto Rome; whom Ariston brought unto the abode of Narcissus the presbyter.

And when they had touched at Puteoli, Theon leapt out of the ship and went unto the inn where he was wont to lodge, to prepare to receive Peter. Now he with whom he lodged was one by name Ariston, which alway feared the Lord, and because of the Name Theon entrusted himself with him (had dealings with him). And when he was come to the inn and saw Ariston, Theon said unto him: God who hath accounted thee worthy to serve him hath communicated his grace unto me also by his holy servant Peter, who hath now sailed with me from Judaea, being commanded by our Lord to come unto Italy. And when he heard that, Ariston fell upon Theon's neck and embraced him and besought him to bring him to the ship and show him Peter. For Ariston said that since Paul set forth unto Spain there was no man of the brethren with whom he could refresh himself, and, moreover, a certain Jew had broken into the city, named Simon, and with his charms of sorcery and his wickedness hath he made all the brotherhood fall away this way and that, so that I also fled from Rome, expecting the coming of Peter: for Paul had told us of him, and I also have seen many things in a vision. Now, therefore, I believe in my Lord that he will build up again his ministry, for all this deceit shall be rooted out from among his servants. For our Lord Jesus Christ is faithful, who is able to restore our minds. And when Theon heard these things from Ariston, who wept, his spirit was raised (increased) yet more and he was the more strengthened, because he perceived that he had believed on the living God. But when they came together unto the ship, Peter looked upon them and smiled, being filled with the Spirit; so that Ariston falling on his face at Peter's feet, said thus: Brother and lord, that hast part in the holy mysteries and showest the right way which is in the Lord Jesus Christ our God, who by thee hath shown unto us his coming: we have lost all them whom Paul had delivered unto us, by the working of Satan; but now I trust in the Lord who hath commanded thee to come unto us, sending thee as his messenger, that he hath accounted us worthy to see his great and wonderful works by thy means. I pray thee therefore, make haste unto the city: for I left the brethren which have stumbled, whom I saw fall into the temptation of the devil, and fled hither, saying unto them: Brethren, stand fast in the faith, for it is of necessity that within these two months the mercy of our Lord bring his servant unto you. For I had seen a vision, even Paul, saying unto me: Ariston, flee thou out of the city. And when I heard it, I believed without delay and went forth in the Lord, although I had an infirmity in my flesh, and came hither; and day by day I stood upon the sea-shore asking the sailors: Hath Peter sailed with you? But now through the abundance of the grace of God I entreat thee, let us go up unto Rome without delay, lest the teaching of this wicked man prevail yet further. And as Ariston said this with tears, Peter gave him his hand and raised him up from the earth, and Peter also groaning, said with tears: He hath prevented us which tempteth all the world by his angels; but he that hath power to save his servants from all temptations shall quench his deceits and put him beneath the feet of them that have believed in Christ whom we preach. And, as they entered in at the gate, Theon entreated Peter, saying: Thou didst not refresh thyself on any day in so great a voyage (sea): and now after (before) so hard a journey wilt thou set out forthwith from the ship? tarry and refresh thyself, and so shalt thou set forth: for from hence to Rome upon a pavement of flint I fear lest thou be hurt by the shaking. But Peter answered and said to them: What if it come to pass that a millstone were hung upon me, and likewise upon the enemy of our Lord, even as my Lord said unto us of any that offended one of the brethren, and I were drowned in the sea? but it might be not only a millstone, but that which is far worse, even that I which am the enemy of this persecutor of his servants should die afar off from them that have believed on the Lord Jesus Christ. And by no exhortation could Theon prevail to persuade him to tarry there even one day. But Theon himself delivered all that was in the ship to be sold for the price which he thought good, and followed Peter unto Rome; whom Ariston brought unto the abode of Narcissus the presbyter.

"But, O my son, let those whom it will leave out from among your children at that time, take my body with them out of this cave; and when they have taken it with them, let the oldest among them command his children to lay my body in a ship until the flood has been assuaged, and they come out of the ship.

"But, O my son, let those whom it will leave out from among your children at that time, take my body with them out of this cave; and when they have taken it with them, let the oldest among them command his children to lay my body in a ship until the flood has been assuaged, and they come out of the ship.

And behold, there came a ship sailing by, without sailors or pilot; and there was written upon the ship, The Ship of Jacob.

And behold, there came a ship sailing by, without sailors or pilot; and there was written upon the ship, The Ship of Jacob.

And behold, there came a ship sailing by, without sailors or pilot; and there was written upon the ship, The Ship of Jacob.

And our father said to us: Come, let us embark on our ship.

And we, being tost with the tempest, were borne along over the sea; and the ship was filled with water, and was pounded by mighty waves, until it was broken up.

And when the storm ceased, the ship reached the land as it were in peace.

O my son! while a shoe stays on thy foot, walk with it on the thorns, and make a road for thy son, and for thy household and thy children, and make thy ship taut before she goes on the sea and its waves and sinks and cannot he saved.

FOR the Reason of our father Eleazar, like a fine steersman steering the ship of sanctity on the sea of the passions, though buffeted by the threats of the tyrant and swept by the swelling waves of the tortures, never shifted for one moment the helm of sanctity until he sailed into the haven of victory over death.

As the work of the husbandman is the ploughshare: and the work of the steersman is the guidance of the ship:

Shall sail the freighted ship. And earth shall groan

The twenty-fourth said: "I am called Akton. I cause ribs and lumbic muscles to ache. If one engrave on copper material, taken from a ship which has missed its anchorage, this: 'Marmaraôth, Sabaôth, pursue Akton,' and fasten it round the loin, I at once retreat."

THAT WIVES OUGHT TO OBEY THEIR HUSBANDS AND WALK IN TRUE WISDOM. Let the wife obey and be subject to her husband, for the head of a wife is her husband,” and the head of the man that walketh in the way of righteousness is Christ; and “the head of Christ is God” the Father, who is above all, who was and is to come, the Creator of all, with His Son our Lord Jesus Christ, to whom be honour, greatness, and majesty and glory. Ye women also obey your husbands, and be in subjection with humility and honour and the fear of God; and delight your husbands with good service, that ye may find favour with them, as we said before. For thus saith the wisdom of Solomon, “If any man have found a brave woman, she is more precious than a jewel of great price. She that is such— the heart of her husband trusteth in her; she that is such-—good spoil will not be wanting. She helpeth her husband with good in good, and not with evil in evil (in) her life; who cardeth wool and flax, (and) hath wrought with her hands (that which is) good. She is as a ship which tradeth afar; and she gathereth for herself all riches. And she riseth up by night, and giveth food to her household, and their tasks to her handmaidens. She saw a field and bought (it); with the fruit of her hands she planted a possession. She firmly girded her loins, and put forth her hands to the work. She tasted that labour is good, and her lamp goeth not out all night long. She stretcheth out her hands to what doth profit, and her arm is strong to spin. And she opened her hands in mercy to the needy, and the palm of her hand is stretched out to the poor. And her husband hath no care about his house, even if he tarrieth long anywhere. All her household are clothed; double cloaks of fine linen and purple she made for her husband, and for herself she made garments. And her husband becometh notable in the gates, when he sitteth in the assembly with the elders of the land. Linen garments she made, and gave (them) away, and girdles for the Canaanites. And her mouth she opened according to the law, and set a fence for her tongue. With strength and beauty was she clothed, and rejoiced in the latter days. They that enter her house are many: she hath not eaten the bread of idleness. She openeth her mouth in wisdom, and according to the ordinance of the law; and her almsgiving hath brought up children and enriched (them), and her husband hath praised her. Many daughters have obtained riches, and many have done mightily, but thou excellest and hast surpassed them all. Flattery is deceitful, and beauty is despised, for a wise woman shall be blessed, and she that feareth the Lord shall be extolled. Give her of the fruit of her lips, and let her husband be praised in the gates,” ” that ye, O women, may know that a woman who loveth her husband: shall find honour and blessing and compassion with the Lord God. Take heed and understand, O woman, that desirest and wishest to be faithful, that thou mayest please the Lord, vaunt not thyself, nor adorn thyself for another man; and clothe not thyself with gorgeous apparel, nor put sandals on thy feet for show, as the harlots do to lead (men) astray: but keep thyself from all evil-doing and adultery, lest by thee other men offend. Obey thy husband rather, and show kindness unto him. But if thou desirest to walk about in the assembly and the streets, to ensnare the souls of many, then judgment from God shall come upon thee, and thou shalt be as one that hath no hope, as when a wicked man falleth into great affliction, and bringeth on himself disgrace, and dishonour, and sorrow. In like manner a wicked woman bringeth on herself dishonour: and as,a lion that lieth in wait and rendeth, so she ensnareth fools, even as it is written, saying, “As moths (destroy) a garment, and as decay a tree, So sorrow wasteth the heart of a man.” And furthermore it is said, “It is better to dwell in the wilderness, than that thou shouldest dwell with a quarrelsome and talkative and passionate woman.” And now also I say unto you, O Christian people, look not after nor follow adulterous women. But it is right for faithful women to veil themselves in purity, not seeking to enhance the beauty of their faces with dyes and painting and adornment, which have no profit, on the form which God created. Let them not do thus, but when they walk in the way let them incline their heads, being veiled. [i., 10.] And take heed to yourselves, ye faithful women, and speak no (word of) hate to anyone, but above all (not) to your husbands. O ye good and gentle " women, worship God with joy and gladness; and ye also, our children and our brethren and kinsmen and beloved, seek after the precious wisdom that adorneth our life, and enlighteneth our -hearts, and bringeth us close to God, and winneth for us an entrance into the Kingdom of heaven in life eternal and rest.

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 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 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 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 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.

Concerning that it is not fitting for any man to eat during the fasts of the Pascha (Fasika), except at the time in which it is proper to eat. For the following persons the fast shall not be reckoned, either the pregnant or the sick. They who cannot fast the two days shall fast on the sabbath, for it is necessary then that they should fast with bread and water. And if there is one on board ship or one who by some mischance mistook the day; being aware of it, after Pentakoste he shall fast in compensation. It is not the Pascha which he keeps, but a likeness of it after it has passed by: therefore in the second month he shall not omit (to fast), and having returned from his journey he shall do it knowing the certainty.

When you call an assembly of the Church as one that is the commander of a great ship, appoint the assemblies to be made with all possible skill, charging the deacons as mariners to prepare places for the brethren as for passengers, with all due care and decency. And first, let the building be long, with its head to the east, with its vestries on both sides at the east end, and so it will be like a ship. In the middle let the bishop's throne be placed, and on each side of him let the presbytery sit down; and let the deacons stand near at hand, in close and small girt garments, for they are like the mariners and managers of the ship: with regard to these, let the laity sit on the other side, with all quietness and good order. And let the women sit by themselves, they also keeping silence. In the middle, let the reader stand upon some high place: let him read the books of Moses, of Joshua the Son of Nun, of the Judges, and of the Kings and of the Chronicles, and those written after the return from the captivity; and besides these, the books of Job and of Solomon, and of the sixteen prophets. But when there have been two lessons severally read, let some other person sing the hymns of David, and let the people join at the conclusions of the verses. Afterwards let our Acts be read, and the Epistles of Paul our fellow-worker, which he sent to the churches under the conduct of the Holy Spirit; and afterwards let a deacon or a presbyter read the Gospels, both those which I Matthew and John have delivered to you, and those which the fellow-workers of Paul received and left to you, Luke and Mark. And while the Gospel is read, let all the presbyters and deacons, and all the people, stand up in great silence; for it is written: Be silent, and hear, O Israel. And again: But stand there, and hear. In the next place, let the presbyters one by one, not all together, exhort the people, and the bishop in the last place, as being the commander. Let the porters stand at the entries of the men, and observe them. Let the deaconesses also stand at those of the women, like shipmen. For the same description and pattern was both in the tabernacle of the testimony and in the temple of God. But if any one be found sitting out of his place, let him be rebuked by the deacon, as a manager of the foreship, and be removed into the place proper for him; for the Church is not only like a ship, but also like a sheepfold. For as the shepherds place all the brute creatures distinctly, I mean goats and sheep, according to their kind and age, and still every one runs together, like to his like; so is it to be in the Church. Let the young persons sit by themselves, if there be a place for them; if not, let them stand upright. But let those that are already stricken in years sit in order. For the children which stand, let their fathers and mothers take them to them. Let the younger women also sit by themselves, if there be a place for them; but if there be not, let them stand behind the women. Let those women which are married, and have children, be placed by themselves; but let the virgins, and the widows, and the elder women, stand or sit before all the rest; and let the deacon be the disposer of the places, that every one of those that comes in may go to his proper place, and may not sit at the entrance. In like manner, let the deacon oversee the people, that nobody may whisper, nor slumber, nor laugh, nor nod; for all ought in the church to stand wisely, and soberly, and attentively, having their attention fixed upon the word of the Lord. After this, let all rise up with one consent, and looking towards the east, after the catechumens and penitents are gone out, pray to God eastward, who ascended up to the heaven of heavens to the east; remembering also the ancient situation of paradise in the east, from whence the first man, when he had yielded to the persuasion of the serpent, and disobeyed the command of God, was expelled. As to the deacons, after the prayer is over, let some of them attend upon the oblation of the Eucharist, ministering to the Lord's body with fear. Let others of them watch the multitude, and keep them silent. But let that deacon who is at the high priest's hand say to the people, Let no one have any quarrel against another; let no one come in hypocrisy. Then let the men give the men, and the women give the women, the Lord's kiss. But let no one do it with deceit, as Judas betrayed the Lord with a kiss. After this let the deacon pray for the whole Church, for the whole world, and the several parts of it, and the fruits of it; for the priests and the rulers, for the high priest and the king, and the peace of the universe. After this let the high priest pray for peace upon the people, and bless them, as Moses commanded the priests to bless the people, in these words: The Lord bless you, and keep you: the Lord make His face to shine upon you, and give you peace. Let the bishop pray for the people, and say: Save Your people, O Lord, and bless Your inheritance, which You have obtained with the precious blood of Your Christ, and hast called a royal priesthood, and an holy nation. After this let the sacrifice follow, the people standing, and praying silently; and when the oblation has been made, let every rank by itself partake of the Lord's body and precious blood in order, and approach with reverence and holy fear, as to the body of their king. Let the women approach with their heads covered, as is becoming the order of women; but let the door be watched, lest any unbeliever, or one not yet initiated, come in.

When you call an assembly of the Church as one that is the commander of a great ship, appoint the assemblies to be made with all possible skill, charging the deacons as mariners to prepare places for the brethren as for passengers, with all due care and decency. And first, let the building be long, with its head to the east, with its vestries on both sides at the east end, and so it will be like a ship. In the middle let the bishop's throne be placed, and on each side of him let the presbytery sit down; and let the deacons stand near at hand, in close and small girt garments, for they are like the mariners and managers of the ship: with regard to these, let the laity sit on the other side, with all quietness and good order. And let the women sit by themselves, they also keeping silence. In the middle, let the reader stand upon some high place: let him read the books of Moses, of Joshua the Son of Nun, of the Judges, and of the Kings and of the Chronicles, and those written after the return from the captivity; and besides these, the books of Job and of Solomon, and of the sixteen prophets. But when there have been two lessons severally read, let some other person sing the hymns of David, and let the people join at the conclusions of the verses. Afterwards let our Acts be read, and the Epistles of Paul our fellow-worker, which he sent to the churches under the conduct of the Holy Spirit; and afterwards let a deacon or a presbyter read the Gospels, both those which I Matthew and John have delivered to you, and those which the fellow-workers of Paul received and left to you, Luke and Mark. And while the Gospel is read, let all the presbyters and deacons, and all the people, stand up in great silence; for it is written: Be silent, and hear, O Israel. And again: But stand there, and hear. In the next place, let the presbyters one by one, not all together, exhort the people, and the bishop in the last place, as being the commander. Let the porters stand at the entries of the men, and observe them. Let the deaconesses also stand at those of the women, like shipmen. For the same description and pattern was both in the tabernacle of the testimony and in the temple of God. But if any one be found sitting out of his place, let him be rebuked by the deacon, as a manager of the foreship, and be removed into the place proper for him; for the Church is not only like a ship, but also like a sheepfold. For as the shepherds place all the brute creatures distinctly, I mean goats and sheep, according to their kind and age, and still every one runs together, like to his like; so is it to be in the Church. Let the young persons sit by themselves, if there be a place for them; if not, let them stand upright. But let those that are already stricken in years sit in order. For the children which stand, let their fathers and mothers take them to them. Let the younger women also sit by themselves, if there be a place for them; but if there be not, let them stand behind the women. Let those women which are married, and have children, be placed by themselves; but let the virgins, and the widows, and the elder women, stand or sit before all the rest; and let the deacon be the disposer of the places, that every one of those that comes in may go to his proper place, and may not sit at the entrance. In like manner, let the deacon oversee the people, that nobody may whisper, nor slumber, nor laugh, nor nod; for all ought in the church to stand wisely, and soberly, and attentively, having their attention fixed upon the word of the Lord. After this, let all rise up with one consent, and looking towards the east, after the catechumens and penitents are gone out, pray to God eastward, who ascended up to the heaven of heavens to the east; remembering also the ancient situation of paradise in the east, from whence the first man, when he had yielded to the persuasion of the serpent, and disobeyed the command of God, was expelled. As to the deacons, after the prayer is over, let some of them attend upon the oblation of the Eucharist, ministering to the Lord's body with fear. Let others of them watch the multitude, and keep them silent. But let that deacon who is at the high priest's hand say to the people, Let no one have any quarrel against another; let no one come in hypocrisy. Then let the men give the men, and the women give the women, the Lord's kiss. But let no one do it with deceit, as Judas betrayed the Lord with a kiss. After this let the deacon pray for the whole Church, for the whole world, and the several parts of it, and the fruits of it; for the priests and the rulers, for the high priest and the king, and the peace of the universe. After this let the high priest pray for peace upon the people, and bless them, as Moses commanded the priests to bless the people, in these words: The Lord bless you, and keep you: the Lord make His face to shine upon you, and give you peace. Let the bishop pray for the people, and say: Save Your people, O Lord, and bless Your inheritance, which You have obtained with the precious blood of Your Christ, and hast called a royal priesthood, and an holy nation. After this let the sacrifice follow, the people standing, and praying silently; and when the oblation has been made, let every rank by itself partake of the Lord's body and precious blood in order, and approach with reverence and holy fear, as to the body of their king. Let the women approach with their heads covered, as is becoming the order of women; but let the door be watched, lest any unbeliever, or one not yet initiated, come in.

When you call an assembly of the Church as one that is the commander of a great ship, appoint the assemblies to be made with all possible skill, charging the deacons as mariners to prepare places for the brethren as for passengers, with all due care and decency. And first, let the building be long, with its head to the east, with its vestries on both sides at the east end, and so it will be like a ship. In the middle let the bishop's throne be placed, and on each side of him let the presbytery sit down; and let the deacons stand near at hand, in close and small girt garments, for they are like the mariners and managers of the ship: with regard to these, let the laity sit on the other side, with all quietness and good order. And let the women sit by themselves, they also keeping silence. In the middle, let the reader stand upon some high place: let him read the books of Moses, of Joshua the Son of Nun, of the Judges, and of the Kings and of the Chronicles, and those written after the return from the captivity; and besides these, the books of Job and of Solomon, and of the sixteen prophets. But when there have been two lessons severally read, let some other person sing the hymns of David, and let the people join at the conclusions of the verses. Afterwards let our Acts be read, and the Epistles of Paul our fellow-worker, which he sent to the churches under the conduct of the Holy Spirit; and afterwards let a deacon or a presbyter read the Gospels, both those which I Matthew and John have delivered to you, and those which the fellow-workers of Paul received and left to you, Luke and Mark. And while the Gospel is read, let all the presbyters and deacons, and all the people, stand up in great silence; for it is written: Be silent, and hear, O Israel. And again: But stand there, and hear. In the next place, let the presbyters one by one, not all together, exhort the people, and the bishop in the last place, as being the commander. Let the porters stand at the entries of the men, and observe them. Let the deaconesses also stand at those of the women, like shipmen. For the same description and pattern was both in the tabernacle of the testimony and in the temple of God. But if any one be found sitting out of his place, let him be rebuked by the deacon, as a manager of the foreship, and be removed into the place proper for him; for the Church is not only like a ship, but also like a sheepfold. For as the shepherds place all the brute creatures distinctly, I mean goats and sheep, according to their kind and age, and still every one runs together, like to his like; so is it to be in the Church. Let the young persons sit by themselves, if there be a place for them; if not, let them stand upright. But let those that are already stricken in years sit in order. For the children which stand, let their fathers and mothers take them to them. Let the younger women also sit by themselves, if there be a place for them; but if there be not, let them stand behind the women. Let those women which are married, and have children, be placed by themselves; but let the virgins, and the widows, and the elder women, stand or sit before all the rest; and let the deacon be the disposer of the places, that every one of those that comes in may go to his proper place, and may not sit at the entrance. In like manner, let the deacon oversee the people, that nobody may whisper, nor slumber, nor laugh, nor nod; for all ought in the church to stand wisely, and soberly, and attentively, having their attention fixed upon the word of the Lord. After this, let all rise up with one consent, and looking towards the east, after the catechumens and penitents are gone out, pray to God eastward, who ascended up to the heaven of heavens to the east; remembering also the ancient situation of paradise in the east, from whence the first man, when he had yielded to the persuasion of the serpent, and disobeyed the command of God, was expelled. As to the deacons, after the prayer is over, let some of them attend upon the oblation of the Eucharist, ministering to the Lord's body with fear. Let others of them watch the multitude, and keep them silent. But let that deacon who is at the high priest's hand say to the people, Let no one have any quarrel against another; let no one come in hypocrisy. Then let the men give the men, and the women give the women, the Lord's kiss. But let no one do it with deceit, as Judas betrayed the Lord with a kiss. After this let the deacon pray for the whole Church, for the whole world, and the several parts of it, and the fruits of it; for the priests and the rulers, for the high priest and the king, and the peace of the universe. After this let the high priest pray for peace upon the people, and bless them, as Moses commanded the priests to bless the people, in these words: The Lord bless you, and keep you: the Lord make His face to shine upon you, and give you peace. Let the bishop pray for the people, and say: Save Your people, O Lord, and bless Your inheritance, which You have obtained with the precious blood of Your Christ, and hast called a royal priesthood, and an holy nation. After this let the sacrifice follow, the people standing, and praying silently; and when the oblation has been made, let every rank by itself partake of the Lord's body and precious blood in order, and approach with reverence and holy fear, as to the body of their king. Let the women approach with their heads covered, as is becoming the order of women; but let the door be watched, lest any unbeliever, or one not yet initiated, come in.

When you call an assembly of the Church as one that is the commander of a great ship, appoint the assemblies to be made with all possible skill, charging the deacons as mariners to prepare places for the brethren as for passengers, with all due care and decency. And first, let the building be long, with its head to the east, with its vestries on both sides at the east end, and so it will be like a ship. In the middle let the bishop's throne be placed, and on each side of him let the presbytery sit down; and let the deacons stand near at hand, in close and small girt garments, for they are like the mariners and managers of the ship: with regard to these, let the laity sit on the other side, with all quietness and good order. And let the women sit by themselves, they also keeping silence. In the middle, let the reader stand upon some high place: let him read the books of Moses, of Joshua the Son of Nun, of the Judges, and of the Kings and of the Chronicles, and those written after the return from the captivity; and besides these, the books of Job and of Solomon, and of the sixteen prophets. But when there have been two lessons severally read, let some other person sing the hymns of David, and let the people join at the conclusions of the verses. Afterwards let our Acts be read, and the Epistles of Paul our fellow-worker, which he sent to the churches under the conduct of the Holy Spirit; and afterwards let a deacon or a presbyter read the Gospels, both those which I Matthew and John have delivered to you, and those which the fellow-workers of Paul received and left to you, Luke and Mark. And while the Gospel is read, let all the presbyters and deacons, and all the people, stand up in great silence; for it is written: Be silent, and hear, O Israel. And again: But stand there, and hear. In the next place, let the presbyters one by one, not all together, exhort the people, and the bishop in the last place, as being the commander. Let the porters stand at the entries of the men, and observe them. Let the deaconesses also stand at those of the women, like shipmen. For the same description and pattern was both in the tabernacle of the testimony and in the temple of God. But if any one be found sitting out of his place, let him be rebuked by the deacon, as a manager of the foreship, and be removed into the place proper for him; for the Church is not only like a ship, but also like a sheepfold. For as the shepherds place all the brute creatures distinctly, I mean goats and sheep, according to their kind and age, and still every one runs together, like to his like; so is it to be in the Church. Let the young persons sit by themselves, if there be a place for them; if not, let them stand upright. But let those that are already stricken in years sit in order. For the children which stand, let their fathers and mothers take them to them. Let the younger women also sit by themselves, if there be a place for them; but if there be not, let them stand behind the women. Let those women which are married, and have children, be placed by themselves; but let the virgins, and the widows, and the elder women, stand or sit before all the rest; and let the deacon be the disposer of the places, that every one of those that comes in may go to his proper place, and may not sit at the entrance. In like manner, let the deacon oversee the people, that nobody may whisper, nor slumber, nor laugh, nor nod; for all ought in the church to stand wisely, and soberly, and attentively, having their attention fixed upon the word of the Lord. After this, let all rise up with one consent, and looking towards the east, after the catechumens and penitents are gone out, pray to God eastward, who ascended up to the heaven of heavens to the east; remembering also the ancient situation of paradise in the east, from whence the first man, when he had yielded to the persuasion of the serpent, and disobeyed the command of God, was expelled. As to the deacons, after the prayer is over, let some of them attend upon the oblation of the Eucharist, ministering to the Lord's body with fear. Let others of them watch the multitude, and keep them silent. But let that deacon who is at the high priest's hand say to the people, Let no one have any quarrel against another; let no one come in hypocrisy. Then let the men give the men, and the women give the women, the Lord's kiss. But let no one do it with deceit, as Judas betrayed the Lord with a kiss. After this let the deacon pray for the whole Church, for the whole world, and the several parts of it, and the fruits of it; for the priests and the rulers, for the high priest and the king, and the peace of the universe. After this let the high priest pray for peace upon the people, and bless them, as Moses commanded the priests to bless the people, in these words: The Lord bless you, and keep you: the Lord make His face to shine upon you, and give you peace. Let the bishop pray for the people, and say: Save Your people, O Lord, and bless Your inheritance, which You have obtained with the precious blood of Your Christ, and hast called a royal priesthood, and an holy nation. After this let the sacrifice follow, the people standing, and praying silently; and when the oblation has been made, let every rank by itself partake of the Lord's body and precious blood in order, and approach with reverence and holy fear, as to the body of their king. Let the women approach with their heads covered, as is becoming the order of women; but let the door be watched, lest any unbeliever, or one not yet initiated, come in.

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

And I will give him the dimensions of myself, and I will say unto him, "Prepare for me pieces of wood for a framework so that I may make a raft therefrom; for we are going to travel over the sea, and in the event of the ship sinking I shall be able to get up on the raft, and we shall be saved from the sea.

And every one travelled in the wagons like a ship on the sea when the wind bloweth, and like a bat through the air when the desire of his belly urgeth him to devour his companions, and like an eagle when his body glideth above the wind.

Even as Solomon the wise man saith, "There are three things which are difficult to me in my mind, and the fourth of these I cannot comprehend:--The track of the eagle in the heavens, the path of the serpent on the rock, the track of a ship on the sea."

For it is called "mercy-seat," and it is also called "place of refuge," and it is also called "altar," and it is also called "place of forgiveness of sins," and it is called "salvation," and it is called "gate of life," and it is called "glorification," and it is called "city of refuge," and it is called "ship," and it is called "haven of salvation," and it is called "house of prayer," and it is called "place of forgiveness of sins for him that prayeth in purity in it," so that [men] may pray therein in purity and not defile their bodies.

But when I was in the twenty-sixth year of my age, it happened that I took a voyage to Rome, and this on the occasion which I shall now describe. At the time when Felix was procurator of Judea there were certain priests of my acquaintance, and very excellent persons they were, whom on a small and trifling occasion he had put into bonds, and sent to Rome to plead their cause before Caesar. These I was desirous to procure deliverance for, and that especially because I was informed that they were not unmindful of piety towards God, even under their afflictions, but supported themselves with figs and nuts. Accordingly I came to Rome, though it were through a great number of hazards by sea; for as our ship was drowned in the Adriatic Sea, we that were in it, being about six hundred in number, swam for our lives all the night; when, upon the first appearance of the day, and upon our sight of a ship of Cyrene, I and some others, eighty in all, by God's providence, prevented the rest, and were taken up into the other ship. And when I had thus escaped, and was come to Dieearchia, which the Italians call Puteoli, I became acquainted with Aliturius, an actor of plays, and much beloved by Nero, but a Jew by birth; and through his interest became known to Poppea, Caesar's wife, and took care, as soon as possible, to entreat her to procure that the priests might be set at liberty. And when, besides this favor, I had obtained many presents from Poppea, I returned home again.

But when I was in the twenty-sixth year of my age, it happened that I took a voyage to Rome, and this on the occasion which I shall now describe. At the time when Felix was procurator of Judea there were certain priests of my acquaintance, and very excellent persons they were, whom on a small and trifling occasion he had put into bonds, and sent to Rome to plead their cause before Caesar. These I was desirous to procure deliverance for, and that especially because I was informed that they were not unmindful of piety towards God, even under their afflictions, but supported themselves with figs and nuts. Accordingly I came to Rome, though it were through a great number of hazards by sea; for as our ship was drowned in the Adriatic Sea, we that were in it, being about six hundred in number, swam for our lives all the night; when, upon the first appearance of the day, and upon our sight of a ship of Cyrene, I and some others, eighty in all, by God's providence, prevented the rest, and were taken up into the other ship. And when I had thus escaped, and was come to Dieearchia, which the Italians call Puteoli, I became acquainted with Aliturius, an actor of plays, and much beloved by Nero, but a Jew by birth; and through his interest became known to Poppea, Caesar's wife, and took care, as soon as possible, to entreat her to procure that the priests might be set at liberty. And when, besides this favor, I had obtained many presents from Poppea, I returned home again.

But when I was in the twenty-sixth year of my age, it happened that I took a voyage to Rome, and this on the occasion which I shall now describe. At the time when Felix was procurator of Judea there were certain priests of my acquaintance, and very excellent persons they were, whom on a small and trifling occasion he had put into bonds, and sent to Rome to plead their cause before Caesar. These I was desirous to procure deliverance for, and that especially because I was informed that they were not unmindful of piety towards God, even under their afflictions, but supported themselves with figs and nuts. Accordingly I came to Rome, though it were through a great number of hazards by sea; for as our ship was drowned in the Adriatic Sea, we that were in it, being about six hundred in number, swam for our lives all the night; when, upon the first appearance of the day, and upon our sight of a ship of Cyrene, I and some others, eighty in all, by God's providence, prevented the rest, and were taken up into the other ship. And when I had thus escaped, and was come to Dieearchia, which the Italians call Puteoli, I became acquainted with Aliturius, an actor of plays, and much beloved by Nero, but a Jew by birth; and through his interest became known to Poppea, Caesar's wife, and took care, as soon as possible, to entreat her to procure that the priests might be set at liberty. And when, besides this favor, I had obtained many presents from Poppea, I returned home again.

But before I had spoken all I designed, I heard one of my own domestics bidding me come down, for that it was not a proper time to take care of retaining the good-will of the people of Tiberias, but to provide for my own safety, and escape my enemies there; for John had chosen the most trusty of those armed men that were about him out of those thousand that he had with him, and had given them orders when he sent them, to kill me, having learned that I was alone, excepting some of my domestics. So those that were sent came as they were ordered, and they had executed what they came about, had I not leaped down from the elevation I stood on, and with one of my guards, whose name was James, been carried [out of the crowd] upon the back of one Herod of Tiberias, and guided by him down to the lake, where I seized a ship, and got into it, and escaped my enemies unexpectedly, and came to Tarichese.

But there were still some that irritated the multitude against me, and said that those great men that belonged to the king ought not to be suffered to live, if they would not change their religion to the religion of those to whom they fled for safety: they spake reproachfully of them also, and said that they were wizards, and such as called in the Romans upon them. So the multitude was soon deluded by such plausible pretenses as were agreeable to their own inclinations, and were prevailed on by them. But when I was informed of this, I instructed the multitude again, that those who fled to them for refuge ought not to be persecuted: I also laughed at the allegation about witchcraft, and told them that the Romans would not maintain so many ten thousand soldiers, if they could overcome their enemies by wizards. Upon my saying this, the people assented for a while; but they returned again afterwards, as irritated by some ill people against the great men; nay, they once made an assault upon the house in which they dwelt at Tarichess, in order to kill them; which, when I was informed of, I was afraid lest so horrid a crime should take effect, and nobody else would make that city their refuge any more. I therefore came myself, and some others with me, to the house where these great men lived, and locked the doors, and had a trench drawn from their house leading to the lake, and sent for a ship, and embarked therein with them, and sailed to the confines of Hippos: I also paid them the value of their horses; nor in such a flight could I have their horses brought to them. I then dismissed them, and begged of them earnestly that they would courageously bear I this distress which befell them. I was also myself I greatly displeased that I was compelled to expose those that had fled to me to go again into an enemy's country; yet did I think it more eligible that they should perish among the Romans, if it should so happen, than in the country that was under my jurisdiction. However, they escaped at length, and king Agrippa forgave them their offenses. And this was the conclusion of what concerned these men.

But as for the inhabitants of the city of Tiberias, they wrote to the king, and desired him to send them forces sufficient to be a guard to their country; for that they were desirous to come over to him: this was what they wrote to him. But when I came to them, they desired me to build their walls, as I had promised them to do; for they had heard that the walls of Tarichess were already built. I agreed to their proposal accordingly; and when I had made preparation for the entire building, I gave order to the architects to go to work; but on the third day, when I was gone to Tarichess, which was thirty furlongs distant from Tiberias, it so fell out, that some Roman horsemen were discovered on their march, not far from the city, which made it to be supposed that the forces were come from the king; upon which they shouted, and lifted up their voices in commendations of the king, and in reproaches against me. Hereupon one came running to me, and told me what their dispositions were, and that they had resolved to revolt from me: upon hearing which news I was very much alarmed; for I had already sent away my armed men from Tarichess, to their own homes, because the next day was our sabbath; for I would not have the people of Tarichess disturbed [on that day] by a multitude of soldiers; and indeed, whenever I sojourned at that city, I never took any particular care for a guard about my own body, because I had had frequent instances of the fidelity its inhabitants bore to me. I had now about me no more than seven armed men, besides some friends, and was doubtful what to do; for to send to recall my own forces I did not think proper, because the present day was almost over; and had those forces been with me, I could not take up arms on the next day, because our laws forbade us so to do, even though our necessity should be very great; and if I should permit the people of Tarichess, and the strangers with them, to guard the city, I saw that they would not be sufficient for that purpose, and I perceived that I should be obliged to delay my assistance a great while; for I thought with myself that the forces that came from the king would prevent me, and that I should be driven out of the city. I considered, therefore, how to get clear of these forces by a stratagem; so I immediately placed those my friends of Tarichee, on whom I could best confide, at the gates, to watch those very carefully who went out at those gates: I also called to me the heads of families, and bade every one of them to seize upon a ship to go on board it, and to take a master with them, and follow him to the city of Tiberias. I also myself went on board one of those ships, with my friends, and the seven armed men already mentioned, and sailed for Tiberias.

But now, when the people of Tiberias perceived that there were no forces come from the king, and yet saw the whole lake full of ships, they were in fear what would become of their city, and were greatly terrified, as supposing that the ships were full of men on board; so they then changed their minds, and threw down their weapons, and met me with their wives and children, and made acclamations to me with great commendations; for they imagined that I did not know their former inclinations [to have been against me]; so they persuaded me to spare the city. But when I was come near enough, I gave order to the masters of the ships to cast anchor a good way off the land, that the people of Tiberias might not perceive that the ships had no men on board; but I went nearer to the people in one of the ships, and rebuked them for their folly, and that they were so fickle as, without any just occasion in the world, to revolt from their fidelity to me. However, assured them that I would entirely forgive them for the time to come, if they would send ten of the ringleaders of the multitude to me; and when they complied readily with this proposal, and sent me the men forementioned, I put them on board a ship, and sent them away to Tarichese; and ordered them to be kept in prison.

And by this stratagem it was that I gradually got all the senate of Tiberias into my power, and sent them to the city forementioned, with many of the principal men among the populace, and those not fewer in number than the other. But when the multitude saw into what great miseries they had brought themselves, they desired me to punish the author of this sedition: his name was Clitus, a young man, bold and rash in his undertakings. Now, since I thought it not agreeable to piety to put one of my own people to death, and yet found it necessary to punish him, I ordered Levi, one of my own guards, to go to him, and cut off one of Clitus's hands; but as he that was ordered to do this, was afraid to go out of the ship alone, among 'so great a multitude, I was not willing that the timorousness of the soldier should appear to the people of Tiberias. So I called to Clitus himself and said to him, "Since thou deservest to lose both thine hands for thy ingratitude to me, be thou thine own executioner, lest, if thou refusest so to be, thou undergo a worse punishment." And when he earnestly begged of me to spare him one of his hands, it was with difficulty that I granted it. So, in order to prevent the loss of both his hands, he willingly took his sword, and cut off his own left hand; and this put an end to the sedition.

But as I was gone out a little way, I was just upon meeting John, who was marching with his armed men. So I was afraid of him, and turned aside, and escaped by a narrow passage to the lake, and seized on a ship, and embarked in it, and sailed over to Tarichese. So, beyond my expectation, I escaped this danger. Whereupon I presently sent for the chief of the Galileans, and told them after what manner, against all faith given, I had been very near to destruction from Jonathan and his colleagues, and the people of Tiberias. Upon which the multitude of the Galileans were very angry, and encouraged me to delay no longer to make war upon them, but to permit them to go against John, and utterly to destroy him, as well as Jonathan and his colleagues. However, I restrained them, though they were in such a rage, and desired them to tarry a while, till we should be informed what orders those ambassadors, that were sent by them to the city of Jerusalem, should bring thence; for I told them that it was best for them to act according to their determination; whereupon they were prevailed on. At which time, also, John, when the snares he had laid did not take effect, returned back to Gischala.

But as he was in peril about Pamphylia, and obliged to cast out the greatest part of the ship's lading, he with difficulty got safe to Rhodes, a place which had been grievously harassed in the war with Cassius. He was there received by his friends, Ptolemy and Sappinius; and although he was then in want of money, he fitted up a three-decked ship of very great magnitude, wherein he and his friends sailed to Brundusium, and went thence to Rome with all speed; where he first of all went to Antony, on account of the friendship his father had with him, and laid before him the calamities of himself and his family; and that he had left his nearest relations besieged in a fortress, and had sailed to him through a storm, to make supplication to him for assistance.

"Had I perceived that you were all zealously disposed to go to war with the Romans, and that the purer and more sincere part of the people did not propose to live in peace, I had not come out to you, nor been so bold as to give you counsel; for all discourses that tend to persuade men to do what they ought to do are superfluous, when the hearers are agreed to do the contrary. But because some are earnest to go to war because they are young, and without experience of the miseries it brings, and because some are for it out of an unreasonable expectation of regaining their liberty, and because others hope to get by it, and are therefore earnestly bent upon it, that in the confusion of your affairs they may gain what belongs to those that are too weak to resist them, I have thought proper to get you all together, and to say to you what I think to be for your advantage; that so the former may grow wiser, and change their minds, and that the best men may come to no harm by the ill conduct of some others. And let not any one be tumultuous against me, in case what they hear me say do not please them; for as to those that admit of no cure, but are resolved upon a revolt, it will still be in their power to retain the same sentiments after my exhortation is over; but still my discourse will fall to the ground, even with a relation to those that have a mind to hear me, unless you will all keep silence. I am well aware that many make a tragical exclamation concerning the injuries that have been offered you by your procurators, and concerning the glorious advantages of liberty; but before I begin the inquiry, who you are that must go to war, and who they are against whom you must fight, I shall first separate those pretenses that are by some connected together; for if you aim at avenging yourselves on those that have done you injury, why do you pretend this to be a war for recovering your liberty? but if you think all servitude intolerable, to what purpose serve your complaint against your particular governors? for if they treated you with moderation, it would still be equally an unworthy thing to be in servitude. Consider now the several cases that may be supposed, how little occasion there is for your going to war. Your first occasion is the accusations you have to make against your procurators; now here you ought to be submissive to those in authority, and not give them any provocation; but when you reproach men greatly for small offenses, you excite those whom you reproach to be your adversaries; for this will only make them leave off hurting you privately, and with some degree of modesty, and to lay what you have waste openly. Now nothing so much damps the force of strokes as bearing them with patience; and the quietness of those who are injured diverts the injurious persons from afflicting. But let us take it for granted that the Roman ministers are injurious to you, and are incurably severe; yet are they not all the Romans who thus injure you; nor hath Caesar, against whom you are going to make war, injured you: it is not by their command that any wicked governor is sent to you; for they who are in the west cannot see those that are in the east; nor indeed is it easy for them there even to hear what is done in these parts. Now it is absurd to make war with a great many for the sake of one, to do so with such mighty people for a small cause; and this when these people are not able to know of what you complain: nay, such crimes as we complain of may soon be corrected, for the same procurator will not continue for ever; and probable it is that the successors will come with more moderate inclinations. But as for war, if it be once begun, it is not easily laid down again, nor borne without calamities coming therewith. However, as to the desire of recovering your liberty, it is unseasonable to indulge it so late; whereas you ought to have labored earnestly in old time that you might never have lost it; for the first experience of slavery was hard to be endured, and the struggle that you might never have been subject to it would have been just; but that slave who hath been once brought into subjection, and then runs away, is rather a refractory slave than a lover of liberty; for it was then the proper time for doing all that was possible, that you might never have admitted the Romans [into your city], when Pompey came first into the country. But so it was, that our ancestors and their kings, who were in much better circumstances than we are, both as to money, and strong bodies, and [valiant] souls, did not bear the onset of a small body of the Roman army. And yet you, who have now accustomed yourselves to obedience from one generation to another, and who are so much inferior to those who first submitted, in your circumstances will venture to oppose the entire empire of the Romans. While those Athenians, who, in order to preserve the liberty of Greece, did once set fire to their own city; who pursued Xerxes, that proud prince, when he sailed upon the land, and walked upon the sea, and could not be contained by the seas, but conducted such an army as was too broad for Europe; and made him run away like a fugitive in a single ship, and brake so great a part of Asia at the Lesser Salamis; are yet at this time servants to the Romans; and those injunctions which are sent from Italy become laws to the principal governing city of Greece. Those Lacedemonians also who got the great victories at Thermopylae and Platea, and had Agesilaus [for their king], and searched every corner of Asia, are contented to admit the same lords. Those Macedonians also, who still fancy what great men their Philip and Alexander were, and see that the latter had promised them the empire over the world, these bear so great a change, and pay their obedience to those whom fortune hath advanced in their stead. Moreover, ten thousand ether nations there are who had greater reason than we to claim their entire liberty, and yet do submit. You are the only people who think it a disgrace to be servants to those to whom all the world hath submitted. What sort of an army do you rely on? What are the arms you depend on? Where is your fleet, that may seize upon the Roman seas? and where are those treasures which may be sufficient for your undertakings? Do you suppose, I pray you, that you are to make war with the Egyptians, and with the Arabians? Will you not carefully reflect upon the Roman empire? Will you not estimate your own weakness? Hath not your army been often beaten even by your neighboring nations, while the power of the Romans is invincible in all parts of the habitable earth? nay, rather they seek for somewhat still beyond that; for all Euphrates is not a sufficient boundary for them on the east side, nor the Danube on the north; and for their southern limit, Libya hath been searched over by them, as far as countries uninhabited, as is Cadiz their limit on the west; nay, indeed, they have sought for another habitable earth beyond the ocean, and have carried their arms as far as such British islands as were never known before. What therefore do you pretend to? Are you richer than the Gauls, stronger than the Germans, wiser than the Greeks, more numerous than all men upon the habitable earth? What confidence is it that elevates you to oppose the Romans? Perhaps it will be said, It is hard to endure slavery. Yes; but how much harder is this to the Greeks, who were esteemed the noblest of all people under the sun! These, though they inhabit in a large country, are in subjection to six bundles of Roman rods. It is the same case with the Macedonians, who have juster reason to claim their liberty than you have. What is the case of five hundred cities of Asia? Do they not submit to a single governor, and to the consular bundle of rods? What need I speak of the Henlochi, and Colchi and the nation of Tauri, those that inhabit the Bosphorus, and the nations about Pontus, and Meotis, who formerly knew not so much as a lord of their own, but are now subject to three thousand armed men, and where forty long ships keep the sea in peace, which before was not navigable, and very tempestuous? How strong a plea may Bithynia, and Cappadocia, and the people of Pamphylia, the Lycians, and Cilicians, put in for liberty! But they are made tributary without an army. What are the circumstances of the Thracians, whose country extends in breadth five days' journey, and in length seven, and is of a much more harsh constitution, and much more defensible, than yours, and by the rigor of its cold sufficient to keep off armies from attacking them? do not they submit to two thousand men of the Roman garrisons? Are not the Illyrlans, who inhabit the country adjoining, as far as Dalmatia and the Danube, governed by barely two legions? by which also they put a stop to the incursions of the Daeians. And for the Dalmatians, who have made such frequent insurrections in order to regain their liberty, and who could never before be so thoroughly subdued, but that they always gathered their forces together again, revolted, yet are they now very quiet under one Roman legion. Moreover, great advantages might provoke any people to revolt, the Gauls might do it best of all, as being so thoroughly walled round by nature; on the east side by the Alps, on the north by the river Rhine, on the south by the Pyrenean mountains, and on the west by the ocean. Now although these Gauls have such obstacles before them to prevent any attack upon them, and have no fewer than three hundred and five nations among them, nay have, as one may say, the fountains of domestic happiness within themselves, and send out plentiful streams of happiness over almost the whole world, these bear to be tributary to the Romans, and derive their prosperous condition from them; and they undergo this, not because they are of effeminate minds, or because they are of an ignoble stock, as having borne a war of eighty years in order to preserve their liberty; but by reason of the great regard they have to the power of the Romans, and their good fortune, which is of greater efficacy than their arms. These Gauls, therefore, are kept in servitude by twelve hundred soldiers, which are hardly so many as are their cities; nor hath the gold dug out of the mines of Spain been sufficient for the support of a war to preserve their liberty, nor could their vast distance from the Romans by land and by sea do it; nor could the martial tribes of the Lusitanians and Spaniards escape; no more could the ocean, with its tide, which yet was terrible to the ancient inhabitants. Nay, the Romans have extended their arms beyond the pillars of Hercules, and have walked among the clouds, upon the Pyrenean mountains, and have subdued these nations. And one legion is a sufficient guard for these people, although they were so hard to be conquered, and at a distance so remote from Rome. Who is there among you that hath not heard of the great number of the Germans? You have, to be sure, yourselves seen them to be strong and tall, and that frequently, since the Romans have them among their captives every where; yet these Germans, who dwell in an immense country, who have minds greater than their bodies, and a soul that despises death, and who are in rage more fierce than wild beasts, have the Rhine for the boundary of their enterprises, and are tamed by eight Roman legions. Such of them as were taken captive became their servants; and the rest of the entire nation were obliged to save themselves by flight. Do you also, who depend on the walls of Jerusalem, consider what a wall the Britons had; for the Romans sailed away to them, an subdued them while they were encompassed by the ocean, and inhabited an island that is not less than the [continent of this] habitable earth; and four legions are a sufficient guard to so large an island And why should I speak much more about this matter, while the Parthians, that most warlike body of men, and lords of so many nations, and encompassed with such mighty forces, send hostages to the Romans? whereby you may see, if you please, even in Italy, the noblest nation of the East, under the notion of peace, submitting to serve them. Now when almost all people under the sun submit to the Roman arms, will you be the only people that make war against them? and this without regarding the fate of the Carthaginians, who, in the midst of their brags of the great Hannibal, and the nobility of their Phoenician original, fell by the hand of Scipio. Nor indeed have the Cyrenians, derived from the Lacedemonians, nor the Marmaridite, a nation extended as far as the regions uninhabitable for want of water, nor have the Syrtes, a place terrible to such as barely hear it described, the Nasamons and Moors, and the immense multitude of the Numidians, been able to put a stop to the Roman valor. And as for the third part of the habitable earth, [Africa,] whose nations are so many that it is not easy to number them, and which is bounded by the Atlantic Sea and the pillars of Hercules, and feeds an innumerable multitude of Ethiopians, as far as the Red Sea, these have the Romans subdued entirely. And besides the annual fruits of the earth, which maintain the multitude of the Romans for eight months in the year, this, over and above, pays all sorts of tribute, and affords revenues suitable to the necessities of the government. Nor do they, like you, esteem such injunctions a disgrace to them, although they have but one Roman legion that abides among them. And indeed what occasion is there for showing you the power of the Romans over remote countries, when it is so easy to learn it from Egypt, in your neighborhood? This country is extended as far as the Ethiopians, and Arabia the Happy, and borders upon India; it hath seven millions five hundred thousand men, besides the inhabitants of Alexandria, as may be learned from the revenue of the poll tax; yet it is not ashamed to submit to the Roman government, although it hath Alexandria as a grand temptation to a revolt, by reason it is so full of people and of riches, and is besides exceeding large, its length being thirty furlongs, and its breadth no less than ten; and it pays more tribute to the Romans in one month than you do in a year; nay, besides what it pays in money, it sends corn to Rome that supports it for four months [in the year]: it is also walled round on all sides, either by almost impassable deserts, or seas that have no havens, or by rivers, or by lakes; yet have none of these things been found too strong for the Roman good fortune; however, two legions that lie in that city are a bridle both for the remoter parts of Egypt, and for the parts inhabited by the more noble Macedonians. Where then are those people whom you are to have for your auxiliaries? Must they come from the parts of the world that are uninhabited? for all that are in the habitable earth are [under the] Romans. Unless any of you extend his hopes as far as beyond the Euphrates, and suppose that those of your own nation that dwell in Adiabene will come to your assistance; but certainly these will not embarrass themselves with an unjustifiable war, nor, if they should follow such ill advice, will the Parthians permit them so to do; for it is their concern to maintain the truce that is between them and the Romans, and they will be supposed to break the covenants between them, if any under their government march against the Romans. What remains, therefore, is this, that you have recourse to Divine assistance; but this is already on the side of the Romans; for it is impossible that so vast an empire should be settled without God's providence. Reflect upon it, how impossible it is for your zealous observations of your religious customs to be here preserved, which are hard to be observed even when you fight with those whom you are able to conquer; and how can you then most of all hope for God's assistance, when, by being forced to transgress his law, you will make him turn his face from you? and if you do observe the custom of the sabbath days, and will not be revealed on to do any thing thereon, you will easily be taken, as were your forefathers by Pompey, who was the busiest in his siege on those days on which the besieged rested. But if in time of war you transgress the law of your country, I cannot tell on whose account you will afterward go to war; for your concern is but one, that you do nothing against any of your forefathers; and how will you call upon God to assist you, when you are voluntarily transgressing against his religion? Now all men that go to war do it either as depending on Divine or on human assistance; but since your going to war will cut off both those assistances, those that are for going to war choose evident destruction. What hinders you from slaying your children and wives with your own hands, and burning this most excellent native city of yours? for by this mad prank you will, however, escape the reproach of being beaten. But it were best, O my friends, it were best, while the vessel is still in the haven, to foresee the impending storm, and not to set sail out of the port into the middle of the hurricanes; for we justly pity those who fall into great misfortunes without fore-seeing them; but for him who rushes into manifest ruin, he gains reproaches [instead of commiseration]. But certainly no one can imagine that you can enter into a war as by agreement, or that when the Romans have got you under their power, they will use you with moderation, or will not rather, for an example to other nations, burn your holy city, and utterly destroy your whole nation; for those of you who shall survive the war will not be able to find a place whither to flee, since all men have the Romans for their lords already, or are afraid they shall have hereafter. Nay, indeed, the danger concerns not those Jews that dwell here only, but those of them which dwell in other cities also; for there is no people upon the habitable earth which have not some portion of you among them, whom your enemies will slay, in case you go to war, and on that account also; and so every city which hath Jews in it will be filled with slaughter for the sake of a few men, and they who slay them will be pardoned; but if that slaughter be not made by them, consider how wicked a thing it is to take arms against those that are so kind to you. Have pity, therefore, if not on your children and wives, yet upon this your metropolis, and its sacred walls; spare the temple, and preserve the holy house, with its holy furniture, for yourselves; for if the Romans get you under their power, they will no longer abstain from them, when their former abstinence shall have been so ungratefully requited. I call to witness your sanctuary, and the holy angels of God, and this country common to us all, that I have not kept back any thing that is for your preservation; and if you will follow that advice which you ought to do, you will have that peace which will be common to you and to me; but if you indulge four passions, you will run those hazards which I shall be free from."

After this calamity had befallen Cestius, many of the most eminent of the Jews swam away from the city, as from a ship when it was going to sink; Costobarus, therefore, and Saul, who were brethren, together with Philip, the son of Jacimus, who was the commander of king Agrippa's forces, ran away from the city, and went to Cestius. But then how Antipas, who had been besieged with them in the king's palace, but would not fly away with them, was afterward slain by the seditious, we shall relate hereafter. However, Cestius sent Saul and his friends, at their own desire, to Achaia, to Nero, to inform him of the great distress they were in, and to lay the blame of their kindling the war upon Florus, as hoping to alleviate his own danger, by provoking his indignation against Florus.

But as for John, his envy grew greater [upon this escape of Josephus], and he framed a new plot against him; he pretended to be sick, and by a letter desired that Josephus would give him leave to use the hot baths that were at Tiberias, for the recovery of his health. Hereupon Josephus, who hitherto suspected nothing of John's plots against him, wrote to the governors of the city, that they would provide a lodging and necessaries for John; which favors, when he had made use of, in two days' time he did what he came about; some he corrupted with delusive frauds, and others with money, and so persuaded them to revolt from Josephus. This Silas, who was appointed guardian of the city by Josephus, wrote to him immediately, and informed him of the plot against him; which epistle when Josephus had received, he marched with great diligence all night, and came early in the morning to Tiberias; at which time the rest of the multitude met him. But John, who suspected that his coming was not for his advantage, sent however one of his friends, and pretended that he was sick, and that being confined to his bed, he could not come to pay him his respects. But as soon as Josephus had got the people of Tiberias together in the stadium, and tried to discourse with them about the letters that he had received, John privately sent some armed men, and gave them orders to slay him. But when the people saw that the armed men were about to draw their swords, they cried out; at which cry Josephus turned himself about, and when he saw that the swords were just at his throat, he marched away in great haste to the sea-shore, and left off that speech which he was going to make to the people, upon an elevation of six cubits high. He then seized on a ship which lay in the haven, and leaped into it, with two of his guards, and fled away into the midst of the lake.

And when the rest of the people cried out, that it was one Clitus that was the chief author of this revolt, they desired him to spend his anger upon him [only]; but Josephus, whose intention it was to slay nobody, commanded one Levius, belonging to his guards, to go out of the vessel, in order to cut off both Clitus's hands; yet was Levius afraid to go out by himself alone to such a large body of enemies, and refused to go. Now Clitus saw that Josephus was in a great passion in the ship, and ready to leap out of it, in order to execute the punishment himself; he begged therefore from the shore, that he would leave him one of his hands; which Josephus agreed to, upon condition that he would himself cutoff the other hand; accordingly he drew his sword, and with his right hand cut off his left, so great was the fear he was in of Josephus himself. And thus he took the people of Tiberias prisoners, and recovered the city again with empty ships and seven of his guard. Moreover, a few days afterward he retook Gischala, which had revolted with the people of Sepphoris, and gave his soldiers leave to plunder it; yet did he get all the plunder together, and restored it to the inhabitants; and the like he did to the inhabitants of Sepphoris and Tiberias. For when he had subdued those cities, he had a mind, by letting them be plundered, to give them some good instruction, while at the same time he regained their good-will by restoring them their money again.

And now it was that Josephus perceived that the city could not hold out long, and that his own life would be in doubt if he continued in it; so he consulted how he and the most potent men of the city might fly out of it. When the multitude understood this, they came all round about him, and begged of him not to overlook them while they entirely depended on him, and him alone; for that there was still hope of the city's deliverance, if he would stay with them, because every body would undertake any pains with great cheerfulness on his account, and in that case there would be some comfort for them also, though they should be taken: that it became him neither to fly from his enemies, nor to desert his friends, nor to leap out of that city, as out of a ship that was sinking in a storm, into which he came when it was quiet and in a calm; for that by going away he would be the cause of drowning the city, because nobody would then venture to oppose the enemy when he was once gone, upon whom they wholly confided.

When, therefore, Vespasian looked upon himself as in a manner besieged by these sallies of the Jews, and when his banks were now not far from the walls, he determined to make use of his battering ram. This battering ram is a vast beam of wood like the mast of a ship, its forepart is armed with a thick piece of iron at the head of it, which is so carved as to be like the head of a ram, whence its name is taken. This ram is slung in the air by ropes passing over its middle, and is hung like the balance in a pair of scales from another beam, and braced by strong beams that pass on both sides of it, in the nature of a cross. When this ram is pulled backward by a great number of men with united force, and then thrust forward by the same men, with a mighty noise, it batters the walls with that iron part which is prominent. Nor is there any tower so strong, or walls so broad, that can resist any more than its first batteries, but all are forced to yield to it at last. This was the experiment which the Roman general betook himself to, when he was eagerly bent upon taking the city; but found lying in the field so long to be to his disadvantage, because the Jews would never let him be quiet. So these Romans brought the several engines for galling an enemy nearer to the walls, that they might reach such as were upon the wall, and endeavored to frustrate their attempts; these threw stones and javelins at them; in the like manner did the archers and slingers come both together closer to the wall. This brought matters to such a pass that none of the Jews durst mount the walls, and then it was that the other Romans brought the battering ram that was cased with hurdles all over, and in the tipper part was secured by skins that covered it, and this both for the security of themselves and of the engine. Now, at the very first stroke of this engine, the wall was shaken, and a terrible clamor was raised by the people within the city, as if they were already taken.

Upon this Josephus was afraid of their attacking him, and yet thought he should be a betrayer of the commands of God, if he died before they were delivered. So he began to talk like a philosopher to them in the distress he was then in, when he said thus to them: "O my friends, why are we so earnest to kill ourselves? and why do we set our soul and body, which are such dear companions, at such variance? Can any one pretend that I am not the man I was formerly? Nay, the Romans are sensible how that matter stands well enough. It is a brave thing to die in war; but so that it be according to the law of war, by the hand of conquerors. If, therefore, I avoid death from the sword of the Romans, I am truly worthy to be killed by my own sword, and my own hand; but if they admit of mercy, and would spare their enemy, how much more ought we to have mercy upon ourselves, and to spare ourselves? For it is certainly a foolish thing to do that to ourselves which we quarrel with them for doing to us. I confess freely that it is a brave thing to die for liberty; but still so that it be in war, and done by those who take that liberty from us; but in the present case our enemies do neither meet us in battle, nor do they kill us. Now he is equally a coward who will not die when he is obliged to die, and he who will die when he is not obliged so to do. What are we afraid of, when we will not go up to the Romans? Is it death? If so, what we are afraid of, when we but suspect our enemies will inflict it on us, shall we inflict it on ourselves for certain? But it may be said we must be slaves. And are we then in a clear state of liberty at present? It may also be said that it is a manly act for one to kill himself. No, certainly, but a most unmanly one; as I should esteem that pilot to be an arrant coward, who, out of fear of a storm, should sink his ship of his own accord. Now self-murder is a crime most remote from the common nature of all animals, and an instance of impiety against God our Creator; nor indeed is there any animal that dies by its own contrivance, or by its own means, for the desire of life is a law engraven in them all; on which account we deem those that openly take it away from us to be our enemies, and those that do it by treachery are punished for so doing. And do not you think that God is very angry when a man does injury to what he hath bestowed on him? For from him it is that we have received our being, and we ought to leave it to his disposal to take that being away from us. The bodies of all men are indeed mortal, and are created out of corruptible matter; but the soul is ever immortal, and is a portion of the divinity that inhabits our bodies. Besides, if any one destroys or abuses a depositum he hath received from a mere man, he is esteemed a wicked and perfidious person; but then if any one cast out of his body this Divine depositum, can we imagine that he who is thereby affronted does not know of it? Moreover, our law justly ordains that slaves which run away from their master shall be punished, though the masters they run away from may have been wicked masters to them. And shall we endeavor to run away from God, who is the best of all masters, and not guilty of impeity? Do not you know that those who depart out of this life according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame; that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolutions of ages, they are again sent into pure bodies; while the souls of those whose hands have acted madly against themselves are received by the darkest place in Hades, and while God, who is their Father, punishes those that offend against either of them in their posterity? for which reason God hates such doings, and the crime is punished by our most wise legislator. Accordingly, our laws determine that the bodies of such as kill themselves should be exposed till the sun be set, without burial, although at the same time it be allowed by them to be lawful to bury our enemies [sooner]. The laws of other nations also enjoin such men's hands to be cut off when they are dead, which had been made use of in destroying themselves when alive, while they reckoned that as the body is alien from the soul, so is the hand alien from the body. It is therefore, my friends, a right thing to reason justly, and not add to the calamities which men bring upon us impiety towards our Creator. If we have a mind to preserve ourselves, let us do it; for to be preserved by those our enemies, to whom we have given so many demonstrations of our courage, is no way inglorious; but if we have a mind to die, it is good to die by the hand of those that have conquered us. For my part, I will not run over to our enemies' quarters, in order to be a traitor to myself; for certainly I should then be much more foolish than those that deserted to the enemy, since they did it in order to save themselves, and I should do it for destruction, for my own destruction. However, I heartily wish the Romans may prove treacherous in this matter; for if, after their offer of their right hand for security, I be slain by them, I shall die cheerfully, and carry away with me the sense of their perfidiousness, as a consolation greater than victory itself."

But now, when the vessels were gotten ready, Vespasian put upon ship-board as many of his forces as he thought sufficient to be too hard for those that were upon the lake, and set sail after them. Now these which were driven into the lake could neither fly to the land, where all was in their enemies' hand, and in war against them; nor could they fight upon the level by sea, for their ships were small and fitted only for piracy; they were too weak to fight with Vespasian's vessels, and the mariners that were in them were so few, that they were afraid to come near the Romans, who attacked them in great numbers. However, as they sailed round about the vessels, and sometimes as they came near them, they threw stones at the Romans when they were a good way off, or came closer and fought them; yet did they receive the greatest harm themselves in both cases. As for the stones they threw at the Romans, they only made a sound one after another, for they threw them against such as were in their armor, while the Roman darts could reach the Jews themselves; and when they ventured to come near the Romans, they became sufferers themselves before they could do any harm to the ether, and were drowned, they and their ships together. As for those that endeavored to come to an actual fight, the Romans ran many of them through with their long poles. Sometimes the Romans leaped into their ships, with swords in their hands, and slew them; but when some of them met the vessels, the Romans caught them by the middle, and destroyed at once their ships and themselves who were taken in them. And for such as were drowning in the sea, if they lifted their heads up above the water, they were either killed by darts, or caught by the vessels; but if, in the desperate case they were in, they attempted to swim to their enemies, the Romans cut off either their heads or their hands; and indeed they were destroyed after various manners every where, till the rest being put to flight, were forced to get upon the land, while the vessels encompassed them about [on the sea]: but as many of these were repulsed when they were getting ashore, they were killed by the darts upon the lake; and the Romans leaped out of their vessels, and destroyed a great many more upon the land: one might then see the lake all bloody, and full of dead bodies, for not one of them escaped. And a terrible stink, and a very sad sight there was on the following days over that country; for as for the shores, they were full of shipwrecks, and of dead bodies all swelled; and as the dead bodies were inflamed by the sun, and putrefied, they corrupted the air, insomuch that the misery was not only the object of commiseration to the Jews, but to those that hated them, and had been the authors of that misery. This was the upshot of the sea-fight. The number of the slain, including those that were killed in the city before, was six thousand and five hundred.

The nature of the lake Asphaltites is also worth describing. It is, as I have said already, bitter and unfruitful. It is so light [or thick] that it bears up the heaviest things that are thrown into it; nor is it easy for any one to make things sink therein to the bottom, if he had a mind so to do. Accordingly, when Vespasian went to see it, he commanded that some who could not swim should have their hands tied behind them, and be thrown into the deep, when it so happened that they all swam as if a wind had forced them upwards. Moreover, the change of the color of this lake is wonderful, for it changes its appearance thrice every day; and as the rays of the sun fall differently upon it, the light is variously reflected. However, it casts up black clods of bitumen in many parts of it; these swim at the top of the water, and resemble both in shape and bigness headless bulls; and when the laborers that belong to the lake come to it, and catch hold of it as it hangs together, they draw it into their ships; but when the ship is full, it is not easy to cut off the rest, for it is so tenacious as to make the ship hang upon its clods till they set it loose with the menstrual blood of women, and with urine, to which alone it yields. This bitumen is not only useful for the caulking of ships, but for the cure of men's bodies; accordingly, it is mixed in a great many medicines. The length of this lake is five hundred and eighty furlongs, where it is extended as far as Zoar in Arabia; and its breadth is a hundred and fifty. The country of Sodom borders upon it. It was of old a most happy land, both for the fruits it bore and the riches of its cities, although it be now all burnt up. It is related how, for the impiety of its inhabitants, it was burnt by lightning; in consequence of which there are still the remainders of that Divine fire, and the traces [or shadows] of the five cities are still to be seen, as well as the ashes growing in their fruits; which fruits have a color as if they were fit to be eaten, but if you pluck them with your hands, they dissolve into smoke and ashes. And thus what is related of this land of Sodom hath these marks of credibility which our very sight affords us.

The nature of the lake Asphaltites is also worth describing. It is, as I have said already, bitter and unfruitful. It is so light [or thick] that it bears up the heaviest things that are thrown into it; nor is it easy for any one to make things sink therein to the bottom, if he had a mind so to do. Accordingly, when Vespasian went to see it, he commanded that some who could not swim should have their hands tied behind them, and be thrown into the deep, when it so happened that they all swam as if a wind had forced them upwards. Moreover, the change of the color of this lake is wonderful, for it changes its appearance thrice every day; and as the rays of the sun fall differently upon it, the light is variously reflected. However, it casts up black clods of bitumen in many parts of it; these swim at the top of the water, and resemble both in shape and bigness headless bulls; and when the laborers that belong to the lake come to it, and catch hold of it as it hangs together, they draw it into their ships; but when the ship is full, it is not easy to cut off the rest, for it is so tenacious as to make the ship hang upon its clods till they set it loose with the menstrual blood of women, and with urine, to which alone it yields. This bitumen is not only useful for the caulking of ships, but for the cure of men's bodies; accordingly, it is mixed in a great many medicines. The length of this lake is five hundred and eighty furlongs, where it is extended as far as Zoar in Arabia; and its breadth is a hundred and fifty. The country of Sodom borders upon it. It was of old a most happy land, both for the fruits it bore and the riches of its cities, although it be now all burnt up. It is related how, for the impiety of its inhabitants, it was burnt by lightning; in consequence of which there are still the remainders of that Divine fire, and the traces [or shadows] of the five cities are still to be seen, as well as the ashes growing in their fruits; which fruits have a color as if they were fit to be eaten, but if you pluck them with your hands, they dissolve into smoke and ashes. And thus what is related of this land of Sodom hath these marks of credibility which our very sight affords us.

Let us now look to the expression, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessings, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e. neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz. to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” In the book of Psalms—in the songs of Degrees, which are ascribed to Solomon—the following statement occurs: “Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without Him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly [rewards], and to obtain the prize of our high calling of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically did the apostle say, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in the same manner as if we were to say of agriculture what is actually written: “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [but by some activity on our part]: and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, “I have saved the ship,” but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations.

Let us now look to the expression, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessings, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e. neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz. to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” In the book of Psalms—in the songs of Degrees, which are ascribed to Solomon—the following statement occurs: “Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without Him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly [rewards], and to obtain the prize of our high calling of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically did the apostle say, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in the same manner as if we were to say of agriculture what is actually written: “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [but by some activity on our part]: and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, “I have saved the ship,” but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations.

Let us now look to the expression, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessings, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e. neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz. to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” In the book of Psalms—in the songs of Degrees, which are ascribed to Solomon—the following statement occurs: “Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without Him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly [rewards], and to obtain the prize of our high calling of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically did the apostle say, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in the same manner as if we were to say of agriculture what is actually written: “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [but by some activity on our part]: and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, “I have saved the ship,” but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

And after such statements, showing his ignorance even of the number of the apostles, he proceeds thus: “Jesus having gathered around him ten or eleven persons of notorious character, the very wickedest of tax-gatherers and sailors, fled in company with them from place to place, and obtained his living in a shameful and importunate manner.” Let us to the best of our power see what truth there is in such a statement. It is manifest to us all who possess the Gospel narratives, which Celsus does not appear even to have read, that Jesus selected twelve apostles, and that of these Matthew alone was a tax-gatherer; that when he calls them indiscriminately sailors, he probably means James and John, because they left their ship and their father Zebedee, and followed Jesus; for Peter and his brother Andrew, who employed a net to gain their necessary subsistence, must be classed not as sailors, but as the Scripture describes them, as fishermen. The Lebes also, who was a follower of Jesus, may have been a tax-gatherer; but he was not of the number of the apostles, except according to a statement in one of the copies of Mark’s Gospel. And we have not ascertained the employments of the remaining disciples, by which they earned their livelihood before becoming disciples of Jesus. I assert, therefore, in answer to such statements as the above, that it is clear to all who are able to institute an intelligent and candid examination into the history of the apostles of Jesus, that it was by help of a divine power that these men taught Christianity, and succeeded in leading others to embrace the word of God. For it was not any power of speaking, or any orderly arrangement of their message, according to the arts of Grecian dialectics or rhetoric, which was in them the effective cause of converting their hearers. Nay, I am of opinion that if Jesus had selected some individuals who were wise according to the apprehension of the multitude, and who were fitted both to think and speak so as to please them, and had used such as the ministers of His doctrine, He would most justly have been suspected of employing artifices, like those philosophers who are the leaders of certain sects, and consequently the promise respecting the divinity of His doctrine would not have manifested itself; for had the doctrine and the preaching consisted in the persuasive utterance and arrangement of words, then faith also, like that of the philosophers of the world in their opinions, would have been through the wisdom of men, and not through the power of God. Now, who is there, on seeing fishermen and tax-gatherers, who had not acquired even the merest elements of learning (as the Gospel relates of them, and in respect to which Celsus believes that they speak the truth, inasmuch as it is their own ignorance which they record), discoursing boldly not only among the Jews of faith in Jesus, but also preaching Him with success among other nations, would not inquire whence they derived this power of persuasion, as theirs was certainly not the common method followed by the multitude? And who would not say that the promise, “Follow me, and I will make you fishers of men,” had been accomplished by Jesus in the history of His apostles by a sort of divine power? And to this also, Paul, referring in terms of commendation, as we have stated a little above, says: “And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God.” For, according to the predictions in the prophets, foretelling the preaching of the gospel, “the Lord gave the word in great power to them who preached it, even the King of the powers of the Beloved,” in order that the prophecy might be fulfilled which said, “His word shall run very swiftly.” And we see that “the voice of the apostles of Jesus has gone forth into all the earth, and their words to the end of the world.” On this account are they who hear the word powerfully proclaimed filled with power, which they manifest both by their dispositions and their lives, and by struggling even to death on behalf of the truth; while some are altogether empty, although they profess to believe in God through Jesus, inasmuch as, not possessing any divine power, they have the appearance only of being converted to the word of God. And although I have previously mentioned a Gospel declaration uttered by the Saviour, I shall nevertheless quote it again, as appropriate to the present occasion, as it confirms both the divine manifestation of our Saviour’s foreknowledge regarding the preaching of His gospel, and the power of His word, which without the aid of teachers gains the mastery over those who yield their assent to persuasion accompanied with divine power; and the words of Jesus referred to are, “The harvest is plenteous, but the labourers are few; pray ye therefore the Lord of the harvest, that He will send forth labourers into His harvest.”