your

Have before your eyes the fear of God, and always remember the ten commandments of God — to love the one and only Lord God with all your strength; to give no heed to idols, or any other beings, as being lifeless gods, or irrational beings or dæmons. Consider the manifold workmanship of God, which received its beginning through Christ. You shall observe the Sabbath, on account of Him who ceased from His work of creation, but ceased not from His work of providence: it is a rest for meditation of the law, not for idleness of the hands. Reject every unlawful lust, everything destructive to men, and all anger. Honour your parents, as the authors of your being. Love your neighbour as yourself. Communicate the necessaries of life to the needy. Avoid swearing falsely, and swearing often, and in vain; for you shall not be held guiltless. Do not appear before the priests empty, and offer your free-will offerings continually. Moreover, do not leave the church of Christ; but go there in the morning before all your work, and again meet there in the evening, to return thanks to God that He has preserved your life. Be diligent, and constant, and laborious in your calling. Offer to the Lord your free-will offerings; for says He, Honour the Lord with the fruit of your honest labours. If you are not able to cast anything considerable into the Corban, yet at least bestow upon the strangers one, or two, or five mites. Lay up to yourself heavenly treasure, which neither the moth nor thieves can destroy. And in doing this, do not judge your bishop, or any of your neighbours among the laity; for if you judge your brother, you become a judge, without being constituted such by anybody, for the priests are only entrusted with the power of judging. For to them it is said, Judge righteous judgment; and again Approve yourselves to be exact money-changers. For to you this is not entrusted; for, on the contrary, it is said to those who are not of the dignity of magistrates or ministers: Judge not, and you shall not be judged.

Have before your eyes the fear of God, and always remember the ten commandments of God — to love the one and only Lord God with all your strength; to give no heed to idols, or any other beings, as being lifeless gods, or irrational beings or dæmons. Consider the manifold workmanship of God, which received its beginning through Christ. You shall observe the Sabbath, on account of Him who ceased from His work of creation, but ceased not from His work of providence: it is a rest for meditation of the law, not for idleness of the hands. Reject every unlawful lust, everything destructive to men, and all anger. Honour your parents, as the authors of your being. Love your neighbour as yourself. Communicate the necessaries of life to the needy. Avoid swearing falsely, and swearing often, and in vain; for you shall not be held guiltless. Do not appear before the priests empty, and offer your free-will offerings continually. Moreover, do not leave the church of Christ; but go there in the morning before all your work, and again meet there in the evening, to return thanks to God that He has preserved your life. Be diligent, and constant, and laborious in your calling. Offer to the Lord your free-will offerings; for says He, Honour the Lord with the fruit of your honest labours. If you are not able to cast anything considerable into the Corban, yet at least bestow upon the strangers one, or two, or five mites. Lay up to yourself heavenly treasure, which neither the moth nor thieves can destroy. And in doing this, do not judge your bishop, or any of your neighbours among the laity; for if you judge your brother, you become a judge, without being constituted such by anybody, for the priests are only entrusted with the power of judging. For to them it is said, Judge righteous judgment; and again Approve yourselves to be exact money-changers. For to you this is not entrusted; for, on the contrary, it is said to those who are not of the dignity of magistrates or ministers: Judge not, and you shall not be judged.

Have before your eyes the fear of God, and always remember the ten commandments of God — to love the one and only Lord God with all your strength; to give no heed to idols, or any other beings, as being lifeless gods, or irrational beings or dæmons. Consider the manifold workmanship of God, which received its beginning through Christ. You shall observe the Sabbath, on account of Him who ceased from His work of creation, but ceased not from His work of providence: it is a rest for meditation of the law, not for idleness of the hands. Reject every unlawful lust, everything destructive to men, and all anger. Honour your parents, as the authors of your being. Love your neighbour as yourself. Communicate the necessaries of life to the needy. Avoid swearing falsely, and swearing often, and in vain; for you shall not be held guiltless. Do not appear before the priests empty, and offer your free-will offerings continually. Moreover, do not leave the church of Christ; but go there in the morning before all your work, and again meet there in the evening, to return thanks to God that He has preserved your life. Be diligent, and constant, and laborious in your calling. Offer to the Lord your free-will offerings; for says He, Honour the Lord with the fruit of your honest labours. If you are not able to cast anything considerable into the Corban, yet at least bestow upon the strangers one, or two, or five mites. Lay up to yourself heavenly treasure, which neither the moth nor thieves can destroy. And in doing this, do not judge your bishop, or any of your neighbours among the laity; for if you judge your brother, you become a judge, without being constituted such by anybody, for the priests are only entrusted with the power of judging. For to them it is said, Judge righteous judgment; and again Approve yourselves to be exact money-changers. For to you this is not entrusted; for, on the contrary, it is said to those who are not of the dignity of magistrates or ministers: Judge not, and you shall not be judged.

Have before your eyes the fear of God, and always remember the ten commandments of God — to love the one and only Lord God with all your strength; to give no heed to idols, or any other beings, as being lifeless gods, or irrational beings or dæmons. Consider the manifold workmanship of God, which received its beginning through Christ. You shall observe the Sabbath, on account of Him who ceased from His work of creation, but ceased not from His work of providence: it is a rest for meditation of the law, not for idleness of the hands. Reject every unlawful lust, everything destructive to men, and all anger. Honour your parents, as the authors of your being. Love your neighbour as yourself. Communicate the necessaries of life to the needy. Avoid swearing falsely, and swearing often, and in vain; for you shall not be held guiltless. Do not appear before the priests empty, and offer your free-will offerings continually. Moreover, do not leave the church of Christ; but go there in the morning before all your work, and again meet there in the evening, to return thanks to God that He has preserved your life. Be diligent, and constant, and laborious in your calling. Offer to the Lord your free-will offerings; for says He, Honour the Lord with the fruit of your honest labours. If you are not able to cast anything considerable into the Corban, yet at least bestow upon the strangers one, or two, or five mites. Lay up to yourself heavenly treasure, which neither the moth nor thieves can destroy. And in doing this, do not judge your bishop, or any of your neighbours among the laity; for if you judge your brother, you become a judge, without being constituted such by anybody, for the priests are only entrusted with the power of judging. For to them it is said, Judge righteous judgment; and again Approve yourselves to be exact money-changers. For to you this is not entrusted; for, on the contrary, it is said to those who are not of the dignity of magistrates or ministers: Judge not, and you shall not be judged.

But if any one returns, and shows forth the fruit of repentance, then do you receive him to prayer, as the lost son, the prodigal, who had consumed his father's substance with harlots, who fed swine, and desired to be fed with husks, and could not obtain it. This son, when he repented, and returned to his father, and said, I have sinned against Heaven, and before you, and am no more worthy to be called your son; the father, full of affection to his child, received him with music, and restored him his old robe, and ring, and shoes, and slew the fatted calf, and made merry with his friends. Therefore, O bishop, act in the same manner. And as you receive an heathen after you have instructed and baptized him, so do you let all join in prayers for this man, and restore him by imposition of hands to his ancient place among the flock, as one purified by repentance; and that imposition of hands shall be to him instead of baptism: for by the laying on of our hands the Holy Ghost was given to believers. And in case some one of those brethren who had stood immoveable accuse you, because you are reconciled to him, say to him: You are always with me, and all that I have is yours. It was meet to make merry and be glad: for this your brother was dead, and is alive again; he was lost, and is found. For that God does not only receive the penitent, but restores them to their former dignity, holy David is a sufficient witness, who, after his sin in the matter of Uriah, prayed to God, and said: Restore unto me the joy of Your salvation, and uphold me with Your free Spirit. And again: Turn Your face from my sins, and blot out all mine offenses. Create in me a clean heart, O God, and renew a right spirit in my inward parts. Cast me not away from Your presence, and take not Your Holy Spirit from me. Therefore, as a compassionate physician, heal all that have sinned, making use of saving methods of cure; not only cutting and searing, or using corrosives, but binding up, and putting in tents, and using gentle healing medicines, and sprinkling comfortable words. If it be an hollow wound, or great gash, nourish it with a suitable plaister, that it may be filled up, and become even with the rest of the whole flesh. If it be foul, cleanse it with corrosive powder, that is, with the words of reproof. If it have proud flesh, eat it down with a sharp plaister — the threats of judgment. If it spreads further, sear it, and cut off the putrid flesh, mortifying him with fastings. But if, after all that you have done, you perceive that from the feet to the head there is no room for a fomentation, or oil, or bandage, but that the malady spreads and prevents all cure, as a gangrene which corrupts the entire member; then, with a great deal of consideration, and the advice of other skilful physicians, cut off the putrefied member, that the whole body of the Church be not corrupted. Be not therefore ready and hasty to cut off, nor do you easily have recourse to the saw, with its many teeth; but first use a lancet to lay open the wound, that the inward cause whence the pain is derived being drawn out, may keep the body free from pain. But if you see any one past repentance, and he has become insensible, then cut off the incurable from the Church with sorrow and lamentation. For: Take out from among yourselves that wicked person. And: You shall make the children of Israel to fear. And again: You shall not accept the persons of the rich in judgment. And: You shall not pity a poor man in his cause: for the judgment is the Lord's.

But if any one returns, and shows forth the fruit of repentance, then do you receive him to prayer, as the lost son, the prodigal, who had consumed his father's substance with harlots, who fed swine, and desired to be fed with husks, and could not obtain it. This son, when he repented, and returned to his father, and said, I have sinned against Heaven, and before you, and am no more worthy to be called your son; the father, full of affection to his child, received him with music, and restored him his old robe, and ring, and shoes, and slew the fatted calf, and made merry with his friends. Therefore, O bishop, act in the same manner. And as you receive an heathen after you have instructed and baptized him, so do you let all join in prayers for this man, and restore him by imposition of hands to his ancient place among the flock, as one purified by repentance; and that imposition of hands shall be to him instead of baptism: for by the laying on of our hands the Holy Ghost was given to believers. And in case some one of those brethren who had stood immoveable accuse you, because you are reconciled to him, say to him: You are always with me, and all that I have is yours. It was meet to make merry and be glad: for this your brother was dead, and is alive again; he was lost, and is found. For that God does not only receive the penitent, but restores them to their former dignity, holy David is a sufficient witness, who, after his sin in the matter of Uriah, prayed to God, and said: Restore unto me the joy of Your salvation, and uphold me with Your free Spirit. And again: Turn Your face from my sins, and blot out all mine offenses. Create in me a clean heart, O God, and renew a right spirit in my inward parts. Cast me not away from Your presence, and take not Your Holy Spirit from me. Therefore, as a compassionate physician, heal all that have sinned, making use of saving methods of cure; not only cutting and searing, or using corrosives, but binding up, and putting in tents, and using gentle healing medicines, and sprinkling comfortable words. If it be an hollow wound, or great gash, nourish it with a suitable plaister, that it may be filled up, and become even with the rest of the whole flesh. If it be foul, cleanse it with corrosive powder, that is, with the words of reproof. If it have proud flesh, eat it down with a sharp plaister — the threats of judgment. If it spreads further, sear it, and cut off the putrid flesh, mortifying him with fastings. But if, after all that you have done, you perceive that from the feet to the head there is no room for a fomentation, or oil, or bandage, but that the malady spreads and prevents all cure, as a gangrene which corrupts the entire member; then, with a great deal of consideration, and the advice of other skilful physicians, cut off the putrefied member, that the whole body of the Church be not corrupted. Be not therefore ready and hasty to cut off, nor do you easily have recourse to the saw, with its many teeth; but first use a lancet to lay open the wound, that the inward cause whence the pain is derived being drawn out, may keep the body free from pain. But if you see any one past repentance, and he has become insensible, then cut off the incurable from the Church with sorrow and lamentation. For: Take out from among yourselves that wicked person. And: You shall make the children of Israel to fear. And again: You shall not accept the persons of the rich in judgment. And: You shall not pity a poor man in his cause: for the judgment is the Lord's.

But if any one returns, and shows forth the fruit of repentance, then do you receive him to prayer, as the lost son, the prodigal, who had consumed his father's substance with harlots, who fed swine, and desired to be fed with husks, and could not obtain it. This son, when he repented, and returned to his father, and said, I have sinned against Heaven, and before you, and am no more worthy to be called your son; the father, full of affection to his child, received him with music, and restored him his old robe, and ring, and shoes, and slew the fatted calf, and made merry with his friends. Therefore, O bishop, act in the same manner. And as you receive an heathen after you have instructed and baptized him, so do you let all join in prayers for this man, and restore him by imposition of hands to his ancient place among the flock, as one purified by repentance; and that imposition of hands shall be to him instead of baptism: for by the laying on of our hands the Holy Ghost was given to believers. And in case some one of those brethren who had stood immoveable accuse you, because you are reconciled to him, say to him: You are always with me, and all that I have is yours. It was meet to make merry and be glad: for this your brother was dead, and is alive again; he was lost, and is found. For that God does not only receive the penitent, but restores them to their former dignity, holy David is a sufficient witness, who, after his sin in the matter of Uriah, prayed to God, and said: Restore unto me the joy of Your salvation, and uphold me with Your free Spirit. And again: Turn Your face from my sins, and blot out all mine offenses. Create in me a clean heart, O God, and renew a right spirit in my inward parts. Cast me not away from Your presence, and take not Your Holy Spirit from me. Therefore, as a compassionate physician, heal all that have sinned, making use of saving methods of cure; not only cutting and searing, or using corrosives, but binding up, and putting in tents, and using gentle healing medicines, and sprinkling comfortable words. If it be an hollow wound, or great gash, nourish it with a suitable plaister, that it may be filled up, and become even with the rest of the whole flesh. If it be foul, cleanse it with corrosive powder, that is, with the words of reproof. If it have proud flesh, eat it down with a sharp plaister — the threats of judgment. If it spreads further, sear it, and cut off the putrid flesh, mortifying him with fastings. But if, after all that you have done, you perceive that from the feet to the head there is no room for a fomentation, or oil, or bandage, but that the malady spreads and prevents all cure, as a gangrene which corrupts the entire member; then, with a great deal of consideration, and the advice of other skilful physicians, cut off the putrefied member, that the whole body of the Church be not corrupted. Be not therefore ready and hasty to cut off, nor do you easily have recourse to the saw, with its many teeth; but first use a lancet to lay open the wound, that the inward cause whence the pain is derived being drawn out, may keep the body free from pain. But if you see any one past repentance, and he has become insensible, then cut off the incurable from the Church with sorrow and lamentation. For: Take out from among yourselves that wicked person. And: You shall make the children of Israel to fear. And again: You shall not accept the persons of the rich in judgment. And: You shall not pity a poor man in his cause: for the judgment is the Lord's.

But if any one returns, and shows forth the fruit of repentance, then do you receive him to prayer, as the lost son, the prodigal, who had consumed his father's substance with harlots, who fed swine, and desired to be fed with husks, and could not obtain it. This son, when he repented, and returned to his father, and said, I have sinned against Heaven, and before you, and am no more worthy to be called your son; the father, full of affection to his child, received him with music, and restored him his old robe, and ring, and shoes, and slew the fatted calf, and made merry with his friends. Therefore, O bishop, act in the same manner. And as you receive an heathen after you have instructed and baptized him, so do you let all join in prayers for this man, and restore him by imposition of hands to his ancient place among the flock, as one purified by repentance; and that imposition of hands shall be to him instead of baptism: for by the laying on of our hands the Holy Ghost was given to believers. And in case some one of those brethren who had stood immoveable accuse you, because you are reconciled to him, say to him: You are always with me, and all that I have is yours. It was meet to make merry and be glad: for this your brother was dead, and is alive again; he was lost, and is found. For that God does not only receive the penitent, but restores them to their former dignity, holy David is a sufficient witness, who, after his sin in the matter of Uriah, prayed to God, and said: Restore unto me the joy of Your salvation, and uphold me with Your free Spirit. And again: Turn Your face from my sins, and blot out all mine offenses. Create in me a clean heart, O God, and renew a right spirit in my inward parts. Cast me not away from Your presence, and take not Your Holy Spirit from me. Therefore, as a compassionate physician, heal all that have sinned, making use of saving methods of cure; not only cutting and searing, or using corrosives, but binding up, and putting in tents, and using gentle healing medicines, and sprinkling comfortable words. If it be an hollow wound, or great gash, nourish it with a suitable plaister, that it may be filled up, and become even with the rest of the whole flesh. If it be foul, cleanse it with corrosive powder, that is, with the words of reproof. If it have proud flesh, eat it down with a sharp plaister — the threats of judgment. If it spreads further, sear it, and cut off the putrid flesh, mortifying him with fastings. But if, after all that you have done, you perceive that from the feet to the head there is no room for a fomentation, or oil, or bandage, but that the malady spreads and prevents all cure, as a gangrene which corrupts the entire member; then, with a great deal of consideration, and the advice of other skilful physicians, cut off the putrefied member, that the whole body of the Church be not corrupted. Be not therefore ready and hasty to cut off, nor do you easily have recourse to the saw, with its many teeth; but first use a lancet to lay open the wound, that the inward cause whence the pain is derived being drawn out, may keep the body free from pain. But if you see any one past repentance, and he has become insensible, then cut off the incurable from the Church with sorrow and lamentation. For: Take out from among yourselves that wicked person. And: You shall make the children of Israel to fear. And again: You shall not accept the persons of the rich in judgment. And: You shall not pity a poor man in his cause: for the judgment is the Lord's.

But if any one returns, and shows forth the fruit of repentance, then do you receive him to prayer, as the lost son, the prodigal, who had consumed his father's substance with harlots, who fed swine, and desired to be fed with husks, and could not obtain it. This son, when he repented, and returned to his father, and said, I have sinned against Heaven, and before you, and am no more worthy to be called your son; the father, full of affection to his child, received him with music, and restored him his old robe, and ring, and shoes, and slew the fatted calf, and made merry with his friends. Therefore, O bishop, act in the same manner. And as you receive an heathen after you have instructed and baptized him, so do you let all join in prayers for this man, and restore him by imposition of hands to his ancient place among the flock, as one purified by repentance; and that imposition of hands shall be to him instead of baptism: for by the laying on of our hands the Holy Ghost was given to believers. And in case some one of those brethren who had stood immoveable accuse you, because you are reconciled to him, say to him: You are always with me, and all that I have is yours. It was meet to make merry and be glad: for this your brother was dead, and is alive again; he was lost, and is found. For that God does not only receive the penitent, but restores them to their former dignity, holy David is a sufficient witness, who, after his sin in the matter of Uriah, prayed to God, and said: Restore unto me the joy of Your salvation, and uphold me with Your free Spirit. And again: Turn Your face from my sins, and blot out all mine offenses. Create in me a clean heart, O God, and renew a right spirit in my inward parts. Cast me not away from Your presence, and take not Your Holy Spirit from me. Therefore, as a compassionate physician, heal all that have sinned, making use of saving methods of cure; not only cutting and searing, or using corrosives, but binding up, and putting in tents, and using gentle healing medicines, and sprinkling comfortable words. If it be an hollow wound, or great gash, nourish it with a suitable plaister, that it may be filled up, and become even with the rest of the whole flesh. If it be foul, cleanse it with corrosive powder, that is, with the words of reproof. If it have proud flesh, eat it down with a sharp plaister — the threats of judgment. If it spreads further, sear it, and cut off the putrid flesh, mortifying him with fastings. But if, after all that you have done, you perceive that from the feet to the head there is no room for a fomentation, or oil, or bandage, but that the malady spreads and prevents all cure, as a gangrene which corrupts the entire member; then, with a great deal of consideration, and the advice of other skilful physicians, cut off the putrefied member, that the whole body of the Church be not corrupted. Be not therefore ready and hasty to cut off, nor do you easily have recourse to the saw, with its many teeth; but first use a lancet to lay open the wound, that the inward cause whence the pain is derived being drawn out, may keep the body free from pain. But if you see any one past repentance, and he has become insensible, then cut off the incurable from the Church with sorrow and lamentation. For: Take out from among yourselves that wicked person. And: You shall make the children of Israel to fear. And again: You shall not accept the persons of the rich in judgment. And: You shall not pity a poor man in his cause: for the judgment is the Lord's.

But if any one returns, and shows forth the fruit of repentance, then do you receive him to prayer, as the lost son, the prodigal, who had consumed his father's substance with harlots, who fed swine, and desired to be fed with husks, and could not obtain it. This son, when he repented, and returned to his father, and said, I have sinned against Heaven, and before you, and am no more worthy to be called your son; the father, full of affection to his child, received him with music, and restored him his old robe, and ring, and shoes, and slew the fatted calf, and made merry with his friends. Therefore, O bishop, act in the same manner. And as you receive an heathen after you have instructed and baptized him, so do you let all join in prayers for this man, and restore him by imposition of hands to his ancient place among the flock, as one purified by repentance; and that imposition of hands shall be to him instead of baptism: for by the laying on of our hands the Holy Ghost was given to believers. And in case some one of those brethren who had stood immoveable accuse you, because you are reconciled to him, say to him: You are always with me, and all that I have is yours. It was meet to make merry and be glad: for this your brother was dead, and is alive again; he was lost, and is found. For that God does not only receive the penitent, but restores them to their former dignity, holy David is a sufficient witness, who, after his sin in the matter of Uriah, prayed to God, and said: Restore unto me the joy of Your salvation, and uphold me with Your free Spirit. And again: Turn Your face from my sins, and blot out all mine offenses. Create in me a clean heart, O God, and renew a right spirit in my inward parts. Cast me not away from Your presence, and take not Your Holy Spirit from me. Therefore, as a compassionate physician, heal all that have sinned, making use of saving methods of cure; not only cutting and searing, or using corrosives, but binding up, and putting in tents, and using gentle healing medicines, and sprinkling comfortable words. If it be an hollow wound, or great gash, nourish it with a suitable plaister, that it may be filled up, and become even with the rest of the whole flesh. If it be foul, cleanse it with corrosive powder, that is, with the words of reproof. If it have proud flesh, eat it down with a sharp plaister — the threats of judgment. If it spreads further, sear it, and cut off the putrid flesh, mortifying him with fastings. But if, after all that you have done, you perceive that from the feet to the head there is no room for a fomentation, or oil, or bandage, but that the malady spreads and prevents all cure, as a gangrene which corrupts the entire member; then, with a great deal of consideration, and the advice of other skilful physicians, cut off the putrefied member, that the whole body of the Church be not corrupted. Be not therefore ready and hasty to cut off, nor do you easily have recourse to the saw, with its many teeth; but first use a lancet to lay open the wound, that the inward cause whence the pain is derived being drawn out, may keep the body free from pain. But if you see any one past repentance, and he has become insensible, then cut off the incurable from the Church with sorrow and lamentation. For: Take out from among yourselves that wicked person. And: You shall make the children of Israel to fear. And again: You shall not accept the persons of the rich in judgment. And: You shall not pity a poor man in his cause: for the judgment is the Lord's.

But if any one returns, and shows forth the fruit of repentance, then do you receive him to prayer, as the lost son, the prodigal, who had consumed his father's substance with harlots, who fed swine, and desired to be fed with husks, and could not obtain it. This son, when he repented, and returned to his father, and said, I have sinned against Heaven, and before you, and am no more worthy to be called your son; the father, full of affection to his child, received him with music, and restored him his old robe, and ring, and shoes, and slew the fatted calf, and made merry with his friends. Therefore, O bishop, act in the same manner. And as you receive an heathen after you have instructed and baptized him, so do you let all join in prayers for this man, and restore him by imposition of hands to his ancient place among the flock, as one purified by repentance; and that imposition of hands shall be to him instead of baptism: for by the laying on of our hands the Holy Ghost was given to believers. And in case some one of those brethren who had stood immoveable accuse you, because you are reconciled to him, say to him: You are always with me, and all that I have is yours. It was meet to make merry and be glad: for this your brother was dead, and is alive again; he was lost, and is found. For that God does not only receive the penitent, but restores them to their former dignity, holy David is a sufficient witness, who, after his sin in the matter of Uriah, prayed to God, and said: Restore unto me the joy of Your salvation, and uphold me with Your free Spirit. And again: Turn Your face from my sins, and blot out all mine offenses. Create in me a clean heart, O God, and renew a right spirit in my inward parts. Cast me not away from Your presence, and take not Your Holy Spirit from me. Therefore, as a compassionate physician, heal all that have sinned, making use of saving methods of cure; not only cutting and searing, or using corrosives, but binding up, and putting in tents, and using gentle healing medicines, and sprinkling comfortable words. If it be an hollow wound, or great gash, nourish it with a suitable plaister, that it may be filled up, and become even with the rest of the whole flesh. If it be foul, cleanse it with corrosive powder, that is, with the words of reproof. If it have proud flesh, eat it down with a sharp plaister — the threats of judgment. If it spreads further, sear it, and cut off the putrid flesh, mortifying him with fastings. But if, after all that you have done, you perceive that from the feet to the head there is no room for a fomentation, or oil, or bandage, but that the malady spreads and prevents all cure, as a gangrene which corrupts the entire member; then, with a great deal of consideration, and the advice of other skilful physicians, cut off the putrefied member, that the whole body of the Church be not corrupted. Be not therefore ready and hasty to cut off, nor do you easily have recourse to the saw, with its many teeth; but first use a lancet to lay open the wound, that the inward cause whence the pain is derived being drawn out, may keep the body free from pain. But if you see any one past repentance, and he has become insensible, then cut off the incurable from the Church with sorrow and lamentation. For: Take out from among yourselves that wicked person. And: You shall make the children of Israel to fear. And again: You shall not accept the persons of the rich in judgment. And: You shall not pity a poor man in his cause: for the judgment is the Lord's.

You shall therefore cast him out of the congregation as a murderer of his brother. Some time afterwards, if he says that he repents, mortify him with fastings, and afterwards you shall lay your hands upon him and receive him, but still securing him, that he does not disturb anybody a second time. But if, when he is admitted again, he be alike troublesome, and will not cease to disturb and to quarrel with his brother, spying faults out of a contentious spirit, cast him out as a pernicious person, that he may not lay waste the Church of God. For such a one is the raiser of disturbances in cities; for he, though he be within, does not become the Church, but is a superfluous and vain member, casting a blot, as far as in him lies, on the body of Christ. For if such men as are born with superfluous members of their body, which hang to them as fingers, or excrescences of flesh, cut them away from themselves on account of their indecency, whereby the unseemliness vanishes, and the man recovers his natural good shape by the means of the surgeon; how much more ought you, the pastors of the Church (for the Church is a perfect body, and sound members; of such as believe in God, in the fear of the Lord, and in love), to do the like when there is found in it a superfluous member with wicked designs, and rendering the rest of the body unseemly, and disturbing it with sedition, and war, and evil-speaking; causing fears, disturbances, blots, evil-speaking, accusations, disorders, and doing the like works of the devil, as if he were ordained by the devil to cast a reproach on the Church by calumnies, and mighty disorders, and strife, and division! Such a one, therefore, when he is a second time cast out of the Church, is justly cut off entirely from the congregation of the Lord. And now the Church of the Lord will be more beautiful than it was before, when it had a superfluous, and to itself a disagreeable member. Wherefore henceforward it will be free from blame and reproach, and become clear of such wicked, deceitful, abusive, unmerciful, traitorous persons; of such as are haters of those that are good, lovers of pleasure, affecters of vainglory, deceivers, and pretenders to wisdom; of such as make it their business to scatter, or rather utterly to disperse, the lambs of the Lord.

Therefore, O bishop, together with your subordinate clergy, endeavour rightly to divide the word of truth. For the Lord says: If you walk cross-grained to me, I will walk cross-grained to you. And elsewhere: With the holy You will be holy, and with the perfect man You will be perfect, and with the froward You will be froward. Walk therefore holily, that you may rather appear worthy of praise from the Lord than of complaint from the adversary.

It is therefore a noble encomium for a Christian to have no contest with any one; but if by any management or temptation a contest arises with any one, let him endeavour that it may be composed, though thereby he be obliged to lose somewhat; and let it not come before an heathen tribunal. Nay, indeed, you are not to permit that the rulers of this world should pass sentence against your people; for by them the devil contrives mischief to the servants of God, and occasions a reproach to be cast upon us, as though we had not one wise man that is able to judge between his brethren, or to decide their controversies.

Let not the heathen therefore know of your differences among one another, nor do you receive unbelievers as witnesses against yourselves, nor be judged by them, nor owe them anything on account of tribute or fear; but render to Cæsar the things that are Cæsar's, and unto God the things that are God's, as tribute, taxes, or poll-money, as our Lord by giving a piece of money was freed from disturbance. Choose therefore rather to suffer harm, and to endeavour after those things that make for peace, not only among the brethren, but also among the unbelievers. For by suffering loss in the affairs of this life, you will be sure not to suffer in the concerns of piety, and will live religiously, and according to the command of Christ. But if brethren have lawsuits one with another, which God forbid, you who are the rulers ought thence to learn that such as these do not do the work of brethren in the Lord, but rather of public enemies; and one of the parties will be found to be mild, gentle, and the child of light; but the other unmerciful, insolent, and covetous. Let him, therefore, who is condemned be rebuked, let him be separated, let him undergo the punishment of his hatred to his brother. Afterwards, when he repents, let him be received; and so, when they have learned prudence, they will ease your judicatures. It is also a duty to forgive each other's trespasses — not the duty of those that judge, but of those that have quarrels; as the Lord determined when I Peter asked Him, How oft shall my brother sin against me, and I forgive him? Till seven times? He replied, I say not unto you, Until seven times, but until seventy times seven. For so would our Lord have us to be truly His disciples, and never to have anything against anybody; as, for instance, anger without measure, passion without mercy, covetousness without justice, hatred without reconciliation. Draw by your instruction those who are angry to friendship, and those who are at variance to agreement. For the Lord says: Blessed are the peacemakers, for they shall be called the children of God.

Let not the heathen therefore know of your differences among one another, nor do you receive unbelievers as witnesses against yourselves, nor be judged by them, nor owe them anything on account of tribute or fear; but render to Cæsar the things that are Cæsar's, and unto God the things that are God's, as tribute, taxes, or poll-money, as our Lord by giving a piece of money was freed from disturbance. Choose therefore rather to suffer harm, and to endeavour after those things that make for peace, not only among the brethren, but also among the unbelievers. For by suffering loss in the affairs of this life, you will be sure not to suffer in the concerns of piety, and will live religiously, and according to the command of Christ. But if brethren have lawsuits one with another, which God forbid, you who are the rulers ought thence to learn that such as these do not do the work of brethren in the Lord, but rather of public enemies; and one of the parties will be found to be mild, gentle, and the child of light; but the other unmerciful, insolent, and covetous. Let him, therefore, who is condemned be rebuked, let him be separated, let him undergo the punishment of his hatred to his brother. Afterwards, when he repents, let him be received; and so, when they have learned prudence, they will ease your judicatures. It is also a duty to forgive each other's trespasses — not the duty of those that judge, but of those that have quarrels; as the Lord determined when I Peter asked Him, How oft shall my brother sin against me, and I forgive him? Till seven times? He replied, I say not unto you, Until seven times, but until seventy times seven. For so would our Lord have us to be truly His disciples, and never to have anything against anybody; as, for instance, anger without measure, passion without mercy, covetousness without justice, hatred without reconciliation. Draw by your instruction those who are angry to friendship, and those who are at variance to agreement. For the Lord says: Blessed are the peacemakers, for they shall be called the children of God.

Let not the heathen therefore know of your differences among one another, nor do you receive unbelievers as witnesses against yourselves, nor be judged by them, nor owe them anything on account of tribute or fear; but render to Cæsar the things that are Cæsar's, and unto God the things that are God's, as tribute, taxes, or poll-money, as our Lord by giving a piece of money was freed from disturbance. Choose therefore rather to suffer harm, and to endeavour after those things that make for peace, not only among the brethren, but also among the unbelievers. For by suffering loss in the affairs of this life, you will be sure not to suffer in the concerns of piety, and will live religiously, and according to the command of Christ. But if brethren have lawsuits one with another, which God forbid, you who are the rulers ought thence to learn that such as these do not do the work of brethren in the Lord, but rather of public enemies; and one of the parties will be found to be mild, gentle, and the child of light; but the other unmerciful, insolent, and covetous. Let him, therefore, who is condemned be rebuked, let him be separated, let him undergo the punishment of his hatred to his brother. Afterwards, when he repents, let him be received; and so, when they have learned prudence, they will ease your judicatures. It is also a duty to forgive each other's trespasses — not the duty of those that judge, but of those that have quarrels; as the Lord determined when I Peter asked Him, How oft shall my brother sin against me, and I forgive him? Till seven times? He replied, I say not unto you, Until seven times, but until seventy times seven. For so would our Lord have us to be truly His disciples, and never to have anything against anybody; as, for instance, anger without measure, passion without mercy, covetousness without justice, hatred without reconciliation. Draw by your instruction those who are angry to friendship, and those who are at variance to agreement. For the Lord says: Blessed are the peacemakers, for they shall be called the children of God.

Let your judicatures be held on the second day of the week, that if any controversy arise about your sentence, having an interval till the Sabbath, you may be able to set the controversy right, and to reduce those to peace who have the contests one with another against the Lord's day. Let also the deacons and presbyters be present at your judicatures, to judge without acceptance of persons, as men of God, with righteousness. When, therefore, both the parties have come, according as the law says, those that have the controversy shall stand severally in the middle of the court; and when you have heard them, give your votes holily, endeavouring to make them both friends before the sentence of the bishop, that judgment against the offender may not go abroad into the world; knowing that he has in the court the Christ of God as conscious of and confirming his judgment. But if any persons are accused by any one, and their fame suffers as if they did not walk uprightly in the Lord, in like manner you shall hear both parties — the accuser and accused; but not with prejudice, nor with hearkening to one part only, but with righteousness, as passing a sentence concerning eternal life or death. For says God: He shall prosecute that which is right justly. For he that is justly punished and separated by you is rejected from eternal life and glory; he becomes dishonourable among holy men, and one condemned of God.

Let your judicatures be held on the second day of the week, that if any controversy arise about your sentence, having an interval till the Sabbath, you may be able to set the controversy right, and to reduce those to peace who have the contests one with another against the Lord's day. Let also the deacons and presbyters be present at your judicatures, to judge without acceptance of persons, as men of God, with righteousness. When, therefore, both the parties have come, according as the law says, those that have the controversy shall stand severally in the middle of the court; and when you have heard them, give your votes holily, endeavouring to make them both friends before the sentence of the bishop, that judgment against the offender may not go abroad into the world; knowing that he has in the court the Christ of God as conscious of and confirming his judgment. But if any persons are accused by any one, and their fame suffers as if they did not walk uprightly in the Lord, in like manner you shall hear both parties — the accuser and accused; but not with prejudice, nor with hearkening to one part only, but with righteousness, as passing a sentence concerning eternal life or death. For says God: He shall prosecute that which is right justly. For he that is justly punished and separated by you is rejected from eternal life and glory; he becomes dishonourable among holy men, and one condemned of God.

Let your judicatures be held on the second day of the week, that if any controversy arise about your sentence, having an interval till the Sabbath, you may be able to set the controversy right, and to reduce those to peace who have the contests one with another against the Lord's day. Let also the deacons and presbyters be present at your judicatures, to judge without acceptance of persons, as men of God, with righteousness. When, therefore, both the parties have come, according as the law says, those that have the controversy shall stand severally in the middle of the court; and when you have heard them, give your votes holily, endeavouring to make them both friends before the sentence of the bishop, that judgment against the offender may not go abroad into the world; knowing that he has in the court the Christ of God as conscious of and confirming his judgment. But if any persons are accused by any one, and their fame suffers as if they did not walk uprightly in the Lord, in like manner you shall hear both parties — the accuser and accused; but not with prejudice, nor with hearkening to one part only, but with righteousness, as passing a sentence concerning eternal life or death. For says God: He shall prosecute that which is right justly. For he that is justly punished and separated by you is rejected from eternal life and glory; he becomes dishonourable among holy men, and one condemned of God.

Let your judicatures be held on the second day of the week, that if any controversy arise about your sentence, having an interval till the Sabbath, you may be able to set the controversy right, and to reduce those to peace who have the contests one with another against the Lord's day. Let also the deacons and presbyters be present at your judicatures, to judge without acceptance of persons, as men of God, with righteousness. When, therefore, both the parties have come, according as the law says, those that have the controversy shall stand severally in the middle of the court; and when you have heard them, give your votes holily, endeavouring to make them both friends before the sentence of the bishop, that judgment against the offender may not go abroad into the world; knowing that he has in the court the Christ of God as conscious of and confirming his judgment. But if any persons are accused by any one, and their fame suffers as if they did not walk uprightly in the Lord, in like manner you shall hear both parties — the accuser and accused; but not with prejudice, nor with hearkening to one part only, but with righteousness, as passing a sentence concerning eternal life or death. For says God: He shall prosecute that which is right justly. For he that is justly punished and separated by you is rejected from eternal life and glory; he becomes dishonourable among holy men, and one condemned of God.

When, therefore, you are set down at your tribunal, and the parties are both of them present (for we will not call them brethren until they receive each other in peace), examine diligently concerning those who appear before you; and first concerning the accuser, whether this be the first person he has accused, or whether he has advanced accusations against some others before, and whether this contest and accusation of theirs does not arise from some quarrel, and what sort of life the accuser leads. Yet, though he be of a good conscience, do not give credit to him alone, for that is contrary to the law; but let him have others to join in his testimony, and those of the same course of life. As the law says: At the mouth of two or three witnesses everything shall be established. But why did we say that the character of the witnesses was to be inquired after, of what sort it is? Because it frequently happens that two and more testify for mischief, and with joint consent prefer a lie; as did the two elders against Susanna in Babylon, and the sons of transgressors against Naboth in Samaria, and the multitude of the Jews against our Lord at Jerusalem, and against Stephen His first martyr. Let the witnesses therefore be meek, free from anger, full of equity, kind, prudent, continent, free from wickedness, faithful, religious; for the testimony of such persons is firm on account of their character, and true on account of their mode of life. But as to those of a different character, do not receive their testimony, although they seem to agree together in their evidence against the accused; for it is ordained in the law: You shall not be with a multitude for wickedness; you shall not receive a vain report; you shall not consent with a multitude to pervert judgment. You ought also particularly to know him that is accused; what he is in his course and mode of life; whether he have a good report as to his life; whether he has been unblameable; whether he has been zealous in holiness; whether he be a lover of the widows, a lover of the strangers, a lover of the poor, and a lover of the brethren; whether he be not given to filthy lucre; whether he be not an extravagant person, or a spendthrift; whether he be sober, and free from luxury, or a drunkard, or a glutton; whether he be compassionate and charitable.

For if he has been before addicted to wicked works, the accusations which are now brought against him will thence in some measure appear to be true, unless justice do plainly plead for him. For it may be, that though he had formerly been an offender, yet that he may not be guilty of this crime of which he is accused. Wherefore be exactly cautious about such circumstances, and so render your sentences, when pronounced against the offender convicted, safe and firm. And if, after his separation, he begs pardon, and falls down before the bishop, and acknowledges his fault, receive him. But neither do you suffer a false accuser to go unpunished, that he may not calumniate another who lives well, or encourage some other person to do like him. Nor, to be sure, do you allow a person convicted to go off clear, lest another be ensnared in the same crimes. For neither shall a witness of mischiefs be unpunished, nor shall he that offends be without censure.

We said before that judgment ought not to be given upon hearing only one of the parties; for if you hear one of them when the other is not there, and so cannot make his defense to the accusation brought against him, and rashly give your votes for condemnation, you will be found guilty of that man's destruction, and partaker with the false accuser before God, the just Judge. For as he that holds the tail of a dog, so is he that presides at unjust judgment. But if you become imitators of the elders in Babylon, who, when they had borne witness against Susanna, unjustly condemned her to death, you will become obnoxious to their judgment and condemnation. For the Lord by Daniel delivered Susanna from the hand of the ungodly, but condemned to the fire those elders who were guilty of her blood, and reproaches you by him, saying: Are you so foolish, you children of Israel? Without examination, and without knowing the truth, have you condemned a daughter of Israel? Return again to the place of judgment, for these men have borne false witness against her.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

For this is that which our Lord taught us when we pray to say to His Father, Your will be done, as in heaven, so upon earth; that as the heavenly natures of the incorporeal powers do all glorify God with one consent, so also upon earth all men with one mouth and one purpose may glorify the only, the one, and the true God, by Christ His only-begotten. It is therefore His will that men should praise Him with unanimity, and adore Him with one consent. For this is His will in Christ, that those who are saved by Him may be many; but that you do not occasion any loss or diminution to Him, nor to the Church, or lessen the number by one soul of man, as destroyed by you, which might have been saved by repentance; and which therefore perishes not only by its own sin, but also by your treachery besides, whereby you fulfil that which is written, He that gathers not with me, scatters. Such a one is a disperser of the sheep, an adversary, an enemy of God, a destroyer of those lambs whose Shepherd was the Lord, and we were the collectors out of various nations and tongues, by much pains and danger, and perpetual labour, by watchings, by fastings, by lyings on the ground, by persecutions, by stripes, by imprisonments, that we might do the will of God, and fill the feast-chamber with guests to sit down at His table, that is, the holy and Catholic Church, with joyful and chosen people, singing hymns and praises to God that has called them by us to life. And you, as much as in you lies, have dispersed them. Do you also of the laity be at peace with one another, endeavouring like wise men to increase the Church, and to turn back, and tame, and restore those which seem wild. For this is the greatest reward by His promise from God, If you fetch out the worthy and precious from the unworthy, you shall be as my mouth.

For this is that which our Lord taught us when we pray to say to His Father, Your will be done, as in heaven, so upon earth; that as the heavenly natures of the incorporeal powers do all glorify God with one consent, so also upon earth all men with one mouth and one purpose may glorify the only, the one, and the true God, by Christ His only-begotten. It is therefore His will that men should praise Him with unanimity, and adore Him with one consent. For this is His will in Christ, that those who are saved by Him may be many; but that you do not occasion any loss or diminution to Him, nor to the Church, or lessen the number by one soul of man, as destroyed by you, which might have been saved by repentance; and which therefore perishes not only by its own sin, but also by your treachery besides, whereby you fulfil that which is written, He that gathers not with me, scatters. Such a one is a disperser of the sheep, an adversary, an enemy of God, a destroyer of those lambs whose Shepherd was the Lord, and we were the collectors out of various nations and tongues, by much pains and danger, and perpetual labour, by watchings, by fastings, by lyings on the ground, by persecutions, by stripes, by imprisonments, that we might do the will of God, and fill the feast-chamber with guests to sit down at His table, that is, the holy and Catholic Church, with joyful and chosen people, singing hymns and praises to God that has called them by us to life. And you, as much as in you lies, have dispersed them. Do you also of the laity be at peace with one another, endeavouring like wise men to increase the Church, and to turn back, and tame, and restore those which seem wild. For this is the greatest reward by His promise from God, If you fetch out the worthy and precious from the unworthy, you shall be as my mouth.

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.

If any brother, man or woman, come in from another parish, bringing recommendatory letters, let the deacon be the judge of that affair, inquiring whether they be of the faithful, and of the Church? Whether they be not defiled by heresy? And besides, whether the party be a married woman or a widow? And when he is satisfied in these questions, that they are really of the faithful, and of the same sentiments in the things of the Lord, let him conduct every one to the place proper for him. And if a presbyter comes from another parish, let him be received to communion by the presbyters; if a deacon, by the deacons; if a bishop, let him sit with the bishop, and be allowed the same honour with himself; and you, O bishop, shall desire him to speak to the people words of instruction: for the exhortation and admonition of strangers is very acceptable, and exceeding profitable. For, as the Scripture says, no prophet is accepted in his own country. You shall also permit him to offer the Eucharist; but if, out of reverence to you, and as a wise man, to preserve the honour belonging to you, he will not offer, at least you shall compel him to give the blessing to the people. But if, after the congregation is sat down, any other person comes upon you of good fashion and character in the world, whether he be a stranger, or one of your own country, neither do you, O bishop, if you are speaking the word of God, or hearing him that sings or reads, accept persons so far as to leave the ministry of the word, that you may appoint an upper place for him; but continue quiet, not interrupting your discourse, nor your attention. But let the brethren receive him by the deacons; and if there be not a place, let the deacon by speaking, but not in anger, raise the junior, and place the stranger there. And it is but reasonable that one that loves the brethren should do so of his own accord; but if he refuse, let him raise him up by force, and set him behind all, that the rest may be taught to give place to those that are more honourable. Nay, if a poor man, or one of a mean family, or a stranger, comes upon you, whether he be old or young, and there be no place, the deacon shall find a place for even these, and that with all his heart; that, instead of accepting persons before men, his ministration towards God may be well-pleasing. The very same thing let the deaconess do to those women, whether poor or rich, that come unto them.

If any brother, man or woman, come in from another parish, bringing recommendatory letters, let the deacon be the judge of that affair, inquiring whether they be of the faithful, and of the Church? Whether they be not defiled by heresy? And besides, whether the party be a married woman or a widow? And when he is satisfied in these questions, that they are really of the faithful, and of the same sentiments in the things of the Lord, let him conduct every one to the place proper for him. And if a presbyter comes from another parish, let him be received to communion by the presbyters; if a deacon, by the deacons; if a bishop, let him sit with the bishop, and be allowed the same honour with himself; and you, O bishop, shall desire him to speak to the people words of instruction: for the exhortation and admonition of strangers is very acceptable, and exceeding profitable. For, as the Scripture says, no prophet is accepted in his own country. You shall also permit him to offer the Eucharist; but if, out of reverence to you, and as a wise man, to preserve the honour belonging to you, he will not offer, at least you shall compel him to give the blessing to the people. But if, after the congregation is sat down, any other person comes upon you of good fashion and character in the world, whether he be a stranger, or one of your own country, neither do you, O bishop, if you are speaking the word of God, or hearing him that sings or reads, accept persons so far as to leave the ministry of the word, that you may appoint an upper place for him; but continue quiet, not interrupting your discourse, nor your attention. But let the brethren receive him by the deacons; and if there be not a place, let the deacon by speaking, but not in anger, raise the junior, and place the stranger there. And it is but reasonable that one that loves the brethren should do so of his own accord; but if he refuse, let him raise him up by force, and set him behind all, that the rest may be taught to give place to those that are more honourable. Nay, if a poor man, or one of a mean family, or a stranger, comes upon you, whether he be old or young, and there be no place, the deacon shall find a place for even these, and that with all his heart; that, instead of accepting persons before men, his ministration towards God may be well-pleasing. The very same thing let the deaconess do to those women, whether poor or rich, that come unto them.

If any brother, man or woman, come in from another parish, bringing recommendatory letters, let the deacon be the judge of that affair, inquiring whether they be of the faithful, and of the Church? Whether they be not defiled by heresy? And besides, whether the party be a married woman or a widow? And when he is satisfied in these questions, that they are really of the faithful, and of the same sentiments in the things of the Lord, let him conduct every one to the place proper for him. And if a presbyter comes from another parish, let him be received to communion by the presbyters; if a deacon, by the deacons; if a bishop, let him sit with the bishop, and be allowed the same honour with himself; and you, O bishop, shall desire him to speak to the people words of instruction: for the exhortation and admonition of strangers is very acceptable, and exceeding profitable. For, as the Scripture says, no prophet is accepted in his own country. You shall also permit him to offer the Eucharist; but if, out of reverence to you, and as a wise man, to preserve the honour belonging to you, he will not offer, at least you shall compel him to give the blessing to the people. But if, after the congregation is sat down, any other person comes upon you of good fashion and character in the world, whether he be a stranger, or one of your own country, neither do you, O bishop, if you are speaking the word of God, or hearing him that sings or reads, accept persons so far as to leave the ministry of the word, that you may appoint an upper place for him; but continue quiet, not interrupting your discourse, nor your attention. But let the brethren receive him by the deacons; and if there be not a place, let the deacon by speaking, but not in anger, raise the junior, and place the stranger there. And it is but reasonable that one that loves the brethren should do so of his own accord; but if he refuse, let him raise him up by force, and set him behind all, that the rest may be taught to give place to those that are more honourable. Nay, if a poor man, or one of a mean family, or a stranger, comes upon you, whether he be old or young, and there be no place, the deacon shall find a place for even these, and that with all his heart; that, instead of accepting persons before men, his ministration towards God may be well-pleasing. The very same thing let the deaconess do to those women, whether poor or rich, that come unto them.

When you instruct the people, O bishop, command and exhort them to come constantly to church morning and evening every day, and by no means to forsake it on any account, but to assemble together continually; neither to diminish the Church by withdrawing themselves, and causing the body of Christ to be without its member. For it is not only spoken concerning the priests, but let every one of the laity hearken to it as concerning himself, considering that it is said by the Lord: He that is not with me is against me, and he that gathers not with me scatters abroad. Do not you therefore scatter yourselves abroad, who are the members of Christ, by not assembling together, since you have Christ your head, according to His promise, present, and communicating to you. Be not careless of yourselves, neither deprive your Saviour of His own members, neither divide His body nor disperse His members, neither prefer the occasions of this life to the word of God; but assemble yourselves together every day, morning and evening, singing psalms and praying in the Lord's house: in the morning saying the sixty-second Psalm, and in the evening the hundred and fortieth, but principally on the Sabbath day. And on the day of our Lord's resurrection, which is the Lord's day, meet more diligently, sending praise to God that made the universe by Jesus, and sent Him to us, and condescended to let Him suffer, and raised Him from the dead. Otherwise what apology will he make to God who does not assemble on that day to hear the saving word concerning the resurrection, on which we pray thrice standing in memory of Him who arose in three days, in which is performed the reading of the prophets, the preaching of the Gospel, the oblation of the sacrifice, the gift of the holy food?

When you instruct the people, O bishop, command and exhort them to come constantly to church morning and evening every day, and by no means to forsake it on any account, but to assemble together continually; neither to diminish the Church by withdrawing themselves, and causing the body of Christ to be without its member. For it is not only spoken concerning the priests, but let every one of the laity hearken to it as concerning himself, considering that it is said by the Lord: He that is not with me is against me, and he that gathers not with me scatters abroad. Do not you therefore scatter yourselves abroad, who are the members of Christ, by not assembling together, since you have Christ your head, according to His promise, present, and communicating to you. Be not careless of yourselves, neither deprive your Saviour of His own members, neither divide His body nor disperse His members, neither prefer the occasions of this life to the word of God; but assemble yourselves together every day, morning and evening, singing psalms and praying in the Lord's house: in the morning saying the sixty-second Psalm, and in the evening the hundred and fortieth, but principally on the Sabbath day. And on the day of our Lord's resurrection, which is the Lord's day, meet more diligently, sending praise to God that made the universe by Jesus, and sent Him to us, and condescended to let Him suffer, and raised Him from the dead. Otherwise what apology will he make to God who does not assemble on that day to hear the saving word concerning the resurrection, on which we pray thrice standing in memory of Him who arose in three days, in which is performed the reading of the prophets, the preaching of the Gospel, the oblation of the sacrifice, the gift of the holy food?

And how can he be other than an adversary to God, who takes pains about temporary things night and day, but takes no care of things eternal? Who takes care of washings and temporary food every day, but does not take care of those that endure for ever? How can such a one even now avoid hearing that word of the Lord, The Gentiles are justified more than you? as He says, by way of reproach, to Jerusalem, Sodom is justified rather than you. For if the Gentiles every day, when they arise from sleep, run to their idols to worship them, and before all their work and all their labours do first of all pray to them, and in their feasts and in their solemnities do not keep away, but attend upon them; and not only those upon the place, but those living far distant do the same; and in their public shows all come together, as into a synagogue: in the same manner those which are vainly called Jews, when they have worked six days, on the seventh day rest, and come together into their synagogue, never leaving nor neglecting either rest from labour or assembling together, while yet they are deprived of the efficacy of the word in their unbelief, nay, and of the force of that name Judah, by which they call themselves — for Judah is interpreted Confession, — but these do not confess to God (having unjustly occasioned the suffering on the cross), so as to be saved on their repentance;— if, therefore, those who are not saved frequently assemble together for such purposes as do not profit them, what apology will you make to the Lord God who forsakest His Church, not imitating so much as the heathen, but by such your absence growest slothful, or turnest apostate, or actest wickedness? To whom the Lord says by Jeremiah: You have not kept my ordinances; nay, you have not walked according to the ordinances of the heathen, and you have in a manner exceeded them. And again: Israel has justified his soul more than treacherous Judah. And afterwards: Will the Gentiles change their gods which are not gods? Wherefore pass over to the isles of Chittim, and behold, and send to Kedar, and observe diligently whether such things have been done. For those nations have not changed their ordinances; but, says He, my people has changed its glory for that which will not profit. How, therefore, will any one make his apology who has despised or absented himself from the church of God?

But if any one allege the pretence of his own work, and so is a despiser, offering pretences for his sins, let such a one know that the trades of the faithful are works by the by, but the worship of God is their great work. Follow therefore your trades as by the by, for your maintenance, but make the worship of God your main business; as also our Lord said: Labour not for the meat which perishes, but for that which endures unto everlasting life. And again: This is the work of God, that you believe in Him whom He has sent. Endeavour therefore never to leave the Church of God; but if any one overlooks it, and goes either into a polluted temple of the heathens, or into a synagogue of the Jews or heretics, what apology will such a one make to God in the day of judgment, who has forsaken the oracles of the living God, and the living and quickening oracles, such as are able to deliver from eternal punishment, and has gone into a house of demons, or into a synagogue of the murderers of Christ, or the congregation of the wicked?— not hearkening unto him that says: I have hated the congregation of the wicked, and I will not enter with the ungodly. I have not sat with the assembly of vanity, neither will I sit with the ungodly. And again: Blessed is the man that has not walked in the counsel of the ungodly, nor stood in the way of sinners, and has not sat in the seat of the scornful; but his delight is in the law of the Lord, and in His law will he meditate day and night. But you, forsaking the gathering together of the faithful, the Church of God, and His laws, hast respect to those dens of thieves, calling those things holy which He has called profane, and making such things unclean which He has sanctified. And not only so, but you already run after the pomps of the Gentiles, and hasten to their theatres, being desirous to be reckoned one of those that enter into them, and to partake of unseemly, not to say abominable words; not hearkening to Jeremiah, who says, O Lord, I have not sat in their assemblies, for they are scorners; but I was afraid because of Your hand; nor to Job, who speaks in like manner, If I have gone at any time with the scornful; for I shall be weighed in a just balance. But why will you be a partaker of the heathen oracles, which are nothing but dead men declaring by the inspiration of the devil deadly things, and such as tend to subvert the faith, and to draw those that attend to them to polytheism? Therefore, you who attend to the laws of God should esteem those laws more honourable than the necessities of this life, and pay a greater respect to them, and run together to the Church of the Lord, which He has purchased with the blood of Christ, the beloved, the first-born of every creature. For this Church is the daughter of the Highest, which has been in travail of you by the word of grace, and has formed Christ in you, of whom you are made partakers, and thereby become His holy and chosen members, not having spot or wrinkle, or any such thing; but as being holy and unspotted in the faith, you are complete in Him, after the image of God that created you.

But if any one allege the pretence of his own work, and so is a despiser, offering pretences for his sins, let such a one know that the trades of the faithful are works by the by, but the worship of God is their great work. Follow therefore your trades as by the by, for your maintenance, but make the worship of God your main business; as also our Lord said: Labour not for the meat which perishes, but for that which endures unto everlasting life. And again: This is the work of God, that you believe in Him whom He has sent. Endeavour therefore never to leave the Church of God; but if any one overlooks it, and goes either into a polluted temple of the heathens, or into a synagogue of the Jews or heretics, what apology will such a one make to God in the day of judgment, who has forsaken the oracles of the living God, and the living and quickening oracles, such as are able to deliver from eternal punishment, and has gone into a house of demons, or into a synagogue of the murderers of Christ, or the congregation of the wicked?— not hearkening unto him that says: I have hated the congregation of the wicked, and I will not enter with the ungodly. I have not sat with the assembly of vanity, neither will I sit with the ungodly. And again: Blessed is the man that has not walked in the counsel of the ungodly, nor stood in the way of sinners, and has not sat in the seat of the scornful; but his delight is in the law of the Lord, and in His law will he meditate day and night. But you, forsaking the gathering together of the faithful, the Church of God, and His laws, hast respect to those dens of thieves, calling those things holy which He has called profane, and making such things unclean which He has sanctified. And not only so, but you already run after the pomps of the Gentiles, and hasten to their theatres, being desirous to be reckoned one of those that enter into them, and to partake of unseemly, not to say abominable words; not hearkening to Jeremiah, who says, O Lord, I have not sat in their assemblies, for they are scorners; but I was afraid because of Your hand; nor to Job, who speaks in like manner, If I have gone at any time with the scornful; for I shall be weighed in a just balance. But why will you be a partaker of the heathen oracles, which are nothing but dead men declaring by the inspiration of the devil deadly things, and such as tend to subvert the faith, and to draw those that attend to them to polytheism? Therefore, you who attend to the laws of God should esteem those laws more honourable than the necessities of this life, and pay a greater respect to them, and run together to the Church of the Lord, which He has purchased with the blood of Christ, the beloved, the first-born of every creature. For this Church is the daughter of the Highest, which has been in travail of you by the word of grace, and has formed Christ in you, of whom you are made partakers, and thereby become His holy and chosen members, not having spot or wrinkle, or any such thing; but as being holy and unspotted in the faith, you are complete in Him, after the image of God that created you.

But if any one allege the pretence of his own work, and so is a despiser, offering pretences for his sins, let such a one know that the trades of the faithful are works by the by, but the worship of God is their great work. Follow therefore your trades as by the by, for your maintenance, but make the worship of God your main business; as also our Lord said: Labour not for the meat which perishes, but for that which endures unto everlasting life. And again: This is the work of God, that you believe in Him whom He has sent. Endeavour therefore never to leave the Church of God; but if any one overlooks it, and goes either into a polluted temple of the heathens, or into a synagogue of the Jews or heretics, what apology will such a one make to God in the day of judgment, who has forsaken the oracles of the living God, and the living and quickening oracles, such as are able to deliver from eternal punishment, and has gone into a house of demons, or into a synagogue of the murderers of Christ, or the congregation of the wicked?— not hearkening unto him that says: I have hated the congregation of the wicked, and I will not enter with the ungodly. I have not sat with the assembly of vanity, neither will I sit with the ungodly. And again: Blessed is the man that has not walked in the counsel of the ungodly, nor stood in the way of sinners, and has not sat in the seat of the scornful; but his delight is in the law of the Lord, and in His law will he meditate day and night. But you, forsaking the gathering together of the faithful, the Church of God, and His laws, hast respect to those dens of thieves, calling those things holy which He has called profane, and making such things unclean which He has sanctified. And not only so, but you already run after the pomps of the Gentiles, and hasten to their theatres, being desirous to be reckoned one of those that enter into them, and to partake of unseemly, not to say abominable words; not hearkening to Jeremiah, who says, O Lord, I have not sat in their assemblies, for they are scorners; but I was afraid because of Your hand; nor to Job, who speaks in like manner, If I have gone at any time with the scornful; for I shall be weighed in a just balance. But why will you be a partaker of the heathen oracles, which are nothing but dead men declaring by the inspiration of the devil deadly things, and such as tend to subvert the faith, and to draw those that attend to them to polytheism? Therefore, you who attend to the laws of God should esteem those laws more honourable than the necessities of this life, and pay a greater respect to them, and run together to the Church of the Lord, which He has purchased with the blood of Christ, the beloved, the first-born of every creature. For this Church is the daughter of the Highest, which has been in travail of you by the word of grace, and has formed Christ in you, of whom you are made partakers, and thereby become His holy and chosen members, not having spot or wrinkle, or any such thing; but as being holy and unspotted in the faith, you are complete in Him, after the image of God that created you.

But if any one allege the pretence of his own work, and so is a despiser, offering pretences for his sins, let such a one know that the trades of the faithful are works by the by, but the worship of God is their great work. Follow therefore your trades as by the by, for your maintenance, but make the worship of God your main business; as also our Lord said: Labour not for the meat which perishes, but for that which endures unto everlasting life. And again: This is the work of God, that you believe in Him whom He has sent. Endeavour therefore never to leave the Church of God; but if any one overlooks it, and goes either into a polluted temple of the heathens, or into a synagogue of the Jews or heretics, what apology will such a one make to God in the day of judgment, who has forsaken the oracles of the living God, and the living and quickening oracles, such as are able to deliver from eternal punishment, and has gone into a house of demons, or into a synagogue of the murderers of Christ, or the congregation of the wicked?— not hearkening unto him that says: I have hated the congregation of the wicked, and I will not enter with the ungodly. I have not sat with the assembly of vanity, neither will I sit with the ungodly. And again: Blessed is the man that has not walked in the counsel of the ungodly, nor stood in the way of sinners, and has not sat in the seat of the scornful; but his delight is in the law of the Lord, and in His law will he meditate day and night. But you, forsaking the gathering together of the faithful, the Church of God, and His laws, hast respect to those dens of thieves, calling those things holy which He has called profane, and making such things unclean which He has sanctified. And not only so, but you already run after the pomps of the Gentiles, and hasten to their theatres, being desirous to be reckoned one of those that enter into them, and to partake of unseemly, not to say abominable words; not hearkening to Jeremiah, who says, O Lord, I have not sat in their assemblies, for they are scorners; but I was afraid because of Your hand; nor to Job, who speaks in like manner, If I have gone at any time with the scornful; for I shall be weighed in a just balance. But why will you be a partaker of the heathen oracles, which are nothing but dead men declaring by the inspiration of the devil deadly things, and such as tend to subvert the faith, and to draw those that attend to them to polytheism? Therefore, you who attend to the laws of God should esteem those laws more honourable than the necessities of this life, and pay a greater respect to them, and run together to the Church of the Lord, which He has purchased with the blood of Christ, the beloved, the first-born of every creature. For this Church is the daughter of the Highest, which has been in travail of you by the word of grace, and has formed Christ in you, of whom you are made partakers, and thereby become His holy and chosen members, not having spot or wrinkle, or any such thing; but as being holy and unspotted in the faith, you are complete in Him, after the image of God that created you.

Take heed, therefore, not to join yourselves in your worship with those that perish, which is the assembly of the Gentiles, to your deceit and destruction. For there is no fellowship between God and the devil; for he that assembles himself with those that favour the things of the devil, will be esteemed one of them, and will inherit a woe. Avoid also indecent spectacles: I mean the theatres and the pomps of the heathens; their enchantments, observations of omens, soothsayings, purgations, divinations, observations of birds; their necromancies and invocations. For it is written: There is no divination in Jacob, nor soothsaying in Israel. And again: Divination is iniquity. And elsewhere: You shall not be soothsayers, and follow observers of omens, nor diviners, nor dealers with familiar spirits. You shall not preserve alive wizards. Wherefore Jeremiah exhorts, saying: Walk not according to the ways of the heathen, and be not afraid of the signs of heaven. So that it is the duty of a believer to avoid the assemblies of the ungodly, of the heathen, and of the Jews, and of the rest of the heretics, lest by uniting ourselves to them we bring snares upon our own souls; that we may not by joining in their feasts, which are celebrated in honour of demons, be partakers with them in their impiety. You are also to avoid their public meetings, and those sports which are celebrated in them. For a believer ought not to go to any of those public meetings, unless to purchase a slave, and save a soul, and at the same time to buy such other things as suit their necessities. Abstain, therefore, from all idolatrous pomp and state, all their public meetings, banquets, duels, and all shows belonging to demons.

Take heed, therefore, not to join yourselves in your worship with those that perish, which is the assembly of the Gentiles, to your deceit and destruction. For there is no fellowship between God and the devil; for he that assembles himself with those that favour the things of the devil, will be esteemed one of them, and will inherit a woe. Avoid also indecent spectacles: I mean the theatres and the pomps of the heathens; their enchantments, observations of omens, soothsayings, purgations, divinations, observations of birds; their necromancies and invocations. For it is written: There is no divination in Jacob, nor soothsaying in Israel. And again: Divination is iniquity. And elsewhere: You shall not be soothsayers, and follow observers of omens, nor diviners, nor dealers with familiar spirits. You shall not preserve alive wizards. Wherefore Jeremiah exhorts, saying: Walk not according to the ways of the heathen, and be not afraid of the signs of heaven. So that it is the duty of a believer to avoid the assemblies of the ungodly, of the heathen, and of the Jews, and of the rest of the heretics, lest by uniting ourselves to them we bring snares upon our own souls; that we may not by joining in their feasts, which are celebrated in honour of demons, be partakers with them in their impiety. You are also to avoid their public meetings, and those sports which are celebrated in them. For a believer ought not to go to any of those public meetings, unless to purchase a slave, and save a soul, and at the same time to buy such other things as suit their necessities. Abstain, therefore, from all idolatrous pomp and state, all their public meetings, banquets, duels, and all shows belonging to demons.

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

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

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

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

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

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

Choose your widows not under sixty years of age, that in some measure the suspicion of a second marriage may be prevented by their age. But if you admit one younger into the order of widows, and she cannot bear her widowhood in her youth, and marries, she will procure indecent reflections on the glory of the order of the widows, and shall give an account to God; not because she married a second time, but because she has grown wanton against Christ, and not kept her promise, because she did not come and keep her promise with faith and the fear of God. Wherefore such a promise ought not to be rashly made, but with great caution: for it is better for her not to vow, than to vow and not to pay. But if any younger woman, who has lived but a while with her husband, and has lost him by death or some other occasion, and remains by herself, having the gift of widowhood, she will be found to be blessed, and to be like the widow of Sarepta, belonging to Sidon, with whom the holy prophet of God, Elijah, lodged. Such a one may also be compared to Anna, the daughter of Phanuel, of the tribe of Aser, which departed not from the temple, but continued in supplications and prayers night and day, who was fourscore years old, and had lived with an husband seven years from her virginity, who glorified the coming of Christ, and gave thanks to the Lord, and spoke concerning Him to all those who looked for redemption in Israel. Such a widow will have a good report, and will be honoured, having both glory with men upon earth, and eternal praise with God in heaven.

But the true widows are those which have had only one husband, having a good report among the generality for good works; widows indeed, sober, chaste, faithful, pious, who have brought up their children well, and have entertained strangers unblameably, which are to be supported as devoted to God. Besides, O bishop, be mindful of the needy, both reaching out your helping hand and making provision for them as the steward of God, distributing seasonably the oblations to every one of them, to the widows, the orphans, the friendless, and those tried with affliction.

For what if some are neither widows nor widowers, but stand in need of assistance, either through poverty or some disease, or the maintenance of a great number of children? It is your duty to oversee all people, and to take care of them all. For they that give gifts do not of their own head give them to the widows, but barely bring them in, calling them free-will offerings, that so you who know those that are in affliction may as a good steward give them their portion of the gift. For God knows the giver, though you distribute it to those in want when he is absent. And he has the reward of well-doing, but you have the blessedness of having dispensed it with a good conscience. But tell them who was the giver, that they may pray for him by name. For it is our duty to do good to all men, not fondly preferring one or another, whoever they be. For the Lord says: Give to every one that asks of you. It is evident that it is meant of every one that is really in want, whether he be friend or foe, whether he be a kinsman or a stranger, whether he be single or married. For in all the Scripture the Lord gives us exhortations about the needy, saying first by Isaiah: Deal your bread to the hungry, and bring the poor which have no covering into your house. If you see the naked, cover him; and you shall not overlook those which are of your own family and seed. And then by Daniel He says to the potentate: Wherefore, O king, let my counsel please you, and purge your sins by acts of mercy, and your iniquities by bowels of compassion to the needy. And He says by Solomon: By acts of mercy and of faith iniquities are purged. And He says again by David: Blessed is he that has regard to the poor and needy; the Lord shall deliver him in the evil day. And again: He has dispersed abroad, he has given to the needy, his righteousness remains forever. And Solomon says: He that has mercy on the poor lends to the Lord; according to his gift it shall be repaid him again. And afterwards: He that stops his ear, that he may not hear him that is in want, he also shall call himself, and there shall be none to hear him.

For what if some are neither widows nor widowers, but stand in need of assistance, either through poverty or some disease, or the maintenance of a great number of children? It is your duty to oversee all people, and to take care of them all. For they that give gifts do not of their own head give them to the widows, but barely bring them in, calling them free-will offerings, that so you who know those that are in affliction may as a good steward give them their portion of the gift. For God knows the giver, though you distribute it to those in want when he is absent. And he has the reward of well-doing, but you have the blessedness of having dispensed it with a good conscience. But tell them who was the giver, that they may pray for him by name. For it is our duty to do good to all men, not fondly preferring one or another, whoever they be. For the Lord says: Give to every one that asks of you. It is evident that it is meant of every one that is really in want, whether he be friend or foe, whether he be a kinsman or a stranger, whether he be single or married. For in all the Scripture the Lord gives us exhortations about the needy, saying first by Isaiah: Deal your bread to the hungry, and bring the poor which have no covering into your house. If you see the naked, cover him; and you shall not overlook those which are of your own family and seed. And then by Daniel He says to the potentate: Wherefore, O king, let my counsel please you, and purge your sins by acts of mercy, and your iniquities by bowels of compassion to the needy. And He says by Solomon: By acts of mercy and of faith iniquities are purged. And He says again by David: Blessed is he that has regard to the poor and needy; the Lord shall deliver him in the evil day. And again: He has dispersed abroad, he has given to the needy, his righteousness remains forever. And Solomon says: He that has mercy on the poor lends to the Lord; according to his gift it shall be repaid him again. And afterwards: He that stops his ear, that he may not hear him that is in want, he also shall call himself, and there shall be none to hear him.

For what if some are neither widows nor widowers, but stand in need of assistance, either through poverty or some disease, or the maintenance of a great number of children? It is your duty to oversee all people, and to take care of them all. For they that give gifts do not of their own head give them to the widows, but barely bring them in, calling them free-will offerings, that so you who know those that are in affliction may as a good steward give them their portion of the gift. For God knows the giver, though you distribute it to those in want when he is absent. And he has the reward of well-doing, but you have the blessedness of having dispensed it with a good conscience. But tell them who was the giver, that they may pray for him by name. For it is our duty to do good to all men, not fondly preferring one or another, whoever they be. For the Lord says: Give to every one that asks of you. It is evident that it is meant of every one that is really in want, whether he be friend or foe, whether he be a kinsman or a stranger, whether he be single or married. For in all the Scripture the Lord gives us exhortations about the needy, saying first by Isaiah: Deal your bread to the hungry, and bring the poor which have no covering into your house. If you see the naked, cover him; and you shall not overlook those which are of your own family and seed. And then by Daniel He says to the potentate: Wherefore, O king, let my counsel please you, and purge your sins by acts of mercy, and your iniquities by bowels of compassion to the needy. And He says by Solomon: By acts of mercy and of faith iniquities are purged. And He says again by David: Blessed is he that has regard to the poor and needy; the Lord shall deliver him in the evil day. And again: He has dispersed abroad, he has given to the needy, his righteousness remains forever. And Solomon says: He that has mercy on the poor lends to the Lord; according to his gift it shall be repaid him again. And afterwards: He that stops his ear, that he may not hear him that is in want, he also shall call himself, and there shall be none to hear him.

For what if some are neither widows nor widowers, but stand in need of assistance, either through poverty or some disease, or the maintenance of a great number of children? It is your duty to oversee all people, and to take care of them all. For they that give gifts do not of their own head give them to the widows, but barely bring them in, calling them free-will offerings, that so you who know those that are in affliction may as a good steward give them their portion of the gift. For God knows the giver, though you distribute it to those in want when he is absent. And he has the reward of well-doing, but you have the blessedness of having dispensed it with a good conscience. But tell them who was the giver, that they may pray for him by name. For it is our duty to do good to all men, not fondly preferring one or another, whoever they be. For the Lord says: Give to every one that asks of you. It is evident that it is meant of every one that is really in want, whether he be friend or foe, whether he be a kinsman or a stranger, whether he be single or married. For in all the Scripture the Lord gives us exhortations about the needy, saying first by Isaiah: Deal your bread to the hungry, and bring the poor which have no covering into your house. If you see the naked, cover him; and you shall not overlook those which are of your own family and seed. And then by Daniel He says to the potentate: Wherefore, O king, let my counsel please you, and purge your sins by acts of mercy, and your iniquities by bowels of compassion to the needy. And He says by Solomon: By acts of mercy and of faith iniquities are purged. And He says again by David: Blessed is he that has regard to the poor and needy; the Lord shall deliver him in the evil day. And again: He has dispersed abroad, he has given to the needy, his righteousness remains forever. And Solomon says: He that has mercy on the poor lends to the Lord; according to his gift it shall be repaid him again. And afterwards: He that stops his ear, that he may not hear him that is in want, he also shall call himself, and there shall be none to hear him.

For what if some are neither widows nor widowers, but stand in need of assistance, either through poverty or some disease, or the maintenance of a great number of children? It is your duty to oversee all people, and to take care of them all. For they that give gifts do not of their own head give them to the widows, but barely bring them in, calling them free-will offerings, that so you who know those that are in affliction may as a good steward give them their portion of the gift. For God knows the giver, though you distribute it to those in want when he is absent. And he has the reward of well-doing, but you have the blessedness of having dispensed it with a good conscience. But tell them who was the giver, that they may pray for him by name. For it is our duty to do good to all men, not fondly preferring one or another, whoever they be. For the Lord says: Give to every one that asks of you. It is evident that it is meant of every one that is really in want, whether he be friend or foe, whether he be a kinsman or a stranger, whether he be single or married. For in all the Scripture the Lord gives us exhortations about the needy, saying first by Isaiah: Deal your bread to the hungry, and bring the poor which have no covering into your house. If you see the naked, cover him; and you shall not overlook those which are of your own family and seed. And then by Daniel He says to the potentate: Wherefore, O king, let my counsel please you, and purge your sins by acts of mercy, and your iniquities by bowels of compassion to the needy. And He says by Solomon: By acts of mercy and of faith iniquities are purged. And He says again by David: Blessed is he that has regard to the poor and needy; the Lord shall deliver him in the evil day. And again: He has dispersed abroad, he has given to the needy, his righteousness remains forever. And Solomon says: He that has mercy on the poor lends to the Lord; according to his gift it shall be repaid him again. And afterwards: He that stops his ear, that he may not hear him that is in want, he also shall call himself, and there shall be none to hear him.

For what if some are neither widows nor widowers, but stand in need of assistance, either through poverty or some disease, or the maintenance of a great number of children? It is your duty to oversee all people, and to take care of them all. For they that give gifts do not of their own head give them to the widows, but barely bring them in, calling them free-will offerings, that so you who know those that are in affliction may as a good steward give them their portion of the gift. For God knows the giver, though you distribute it to those in want when he is absent. And he has the reward of well-doing, but you have the blessedness of having dispensed it with a good conscience. But tell them who was the giver, that they may pray for him by name. For it is our duty to do good to all men, not fondly preferring one or another, whoever they be. For the Lord says: Give to every one that asks of you. It is evident that it is meant of every one that is really in want, whether he be friend or foe, whether he be a kinsman or a stranger, whether he be single or married. For in all the Scripture the Lord gives us exhortations about the needy, saying first by Isaiah: Deal your bread to the hungry, and bring the poor which have no covering into your house. If you see the naked, cover him; and you shall not overlook those which are of your own family and seed. And then by Daniel He says to the potentate: Wherefore, O king, let my counsel please you, and purge your sins by acts of mercy, and your iniquities by bowels of compassion to the needy. And He says by Solomon: By acts of mercy and of faith iniquities are purged. And He says again by David: Blessed is he that has regard to the poor and needy; the Lord shall deliver him in the evil day. And again: He has dispersed abroad, he has given to the needy, his righteousness remains forever. And Solomon says: He that has mercy on the poor lends to the Lord; according to his gift it shall be repaid him again. And afterwards: He that stops his ear, that he may not hear him that is in want, he also shall call himself, and there shall be none to hear him.

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

For how does such a one know of what character the person is from whom she receives? Or from what sort of ministration he supplies her with food, whether it does not arise from rapine or some other ill course of life? While the widow does not remember that if she receives in a way unworthy of God, she must give an account for every one of these things. For neither will the priests at any time receive a free-will offering from such a one, as, suppose, from a rapacious person or from a harlot. For it is written, You shall not covet the goods that are your neighbour's; and, You shall not offer the hire of an harlot to the Lord God. From such as these no offerings ought to be accepted, nor indeed from those that are separated from the Church. Let the widows also be ready to obey the commands given them by their superiors, and let them do according to the appointment of the bishop, being obedient to him as to God; for he that receives from such a one who is worthy of blame, or from one excommunicated, and prays for him, while he purposes to go on in a wicked course, and while he is not willing at any time to repent, holds communion with him in prayer, and grieves Christ, who rejects the unrighteous, and confirms them by means of the unworthy gift, and is defiled with them, not suffering them to come to repentance, so as to fall down before God with lamentation, and pray to Him.

You are blessed, O God, who hast refreshed my fellow widow. Bless, O Lord, and glorify him that has bestowed these things upon her, and let his good work ascend in truth to You, and remember him for good in the day of his visitation. And as for my bishop — who has so well performed his duty to You, and has ordered such a seasonable alms to be bestowed on my fellow-widow, who was naked — increase his glory, and give him a crown of rejoicing in the day of the revelation of Your visitation. In the same manner, let the widow who has received the alms join with the other in praying for him who ministered to her.

But if any woman has been good, let her, as a prudent person, conceal her own name, not sounding a trumpet before her, that her alms may be with God in secret, as the Lord says: You, when you do your alms, let not your left hand know what your right hand is doing, that your alms may be in secret. And let the widow pray for him that gave her the alms, whosoever he be, as being the holy altar of Christ; and the Father, who sees in secret, will render to him that did good openly. But those widows which will not live according to the command of God, are solicitous and inquisitive what deaconess it is that gives the charity, and what widows receive it. And when she has learned those things, she murmurs at the deaconess who distributed the charity, saying, Do you not see that I am in more distress, and want of your charity? Why, therefore, have you preferred her before me? She says these things foolishly, not understanding that this does not depend on the will of man, but the appointment of God. For if she is herself a witness that she was nearer, and, upon inquiry, was in greater want, and more naked than the other, she ought to understand who it is that made this constitution, and to hold her peace, and not to murmur at the deaconess who distributed the charity, but to enter into her own house, and to cast herself prostrate on her face to make supplication to God that her sin may be forgiven her. For God commanded the deaconess who brought the charity not to proclaim the same, and this widow murmured because she did not publish her name, that so she might know it, and run to receive; nay, did not only murmur, but also cursed her, forgetting Him that said: He that blesses you is blessed, and he that curses you is cursed. But the Lord says: When you enter into a house, say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it; but if it be not worthy, your peace shall return to you.

But if any woman has been good, let her, as a prudent person, conceal her own name, not sounding a trumpet before her, that her alms may be with God in secret, as the Lord says: You, when you do your alms, let not your left hand know what your right hand is doing, that your alms may be in secret. And let the widow pray for him that gave her the alms, whosoever he be, as being the holy altar of Christ; and the Father, who sees in secret, will render to him that did good openly. But those widows which will not live according to the command of God, are solicitous and inquisitive what deaconess it is that gives the charity, and what widows receive it. And when she has learned those things, she murmurs at the deaconess who distributed the charity, saying, Do you not see that I am in more distress, and want of your charity? Why, therefore, have you preferred her before me? She says these things foolishly, not understanding that this does not depend on the will of man, but the appointment of God. For if she is herself a witness that she was nearer, and, upon inquiry, was in greater want, and more naked than the other, she ought to understand who it is that made this constitution, and to hold her peace, and not to murmur at the deaconess who distributed the charity, but to enter into her own house, and to cast herself prostrate on her face to make supplication to God that her sin may be forgiven her. For God commanded the deaconess who brought the charity not to proclaim the same, and this widow murmured because she did not publish her name, that so she might know it, and run to receive; nay, did not only murmur, but also cursed her, forgetting Him that said: He that blesses you is blessed, and he that curses you is cursed. But the Lord says: When you enter into a house, say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it; but if it be not worthy, your peace shall return to you.

But if any woman has been good, let her, as a prudent person, conceal her own name, not sounding a trumpet before her, that her alms may be with God in secret, as the Lord says: You, when you do your alms, let not your left hand know what your right hand is doing, that your alms may be in secret. And let the widow pray for him that gave her the alms, whosoever he be, as being the holy altar of Christ; and the Father, who sees in secret, will render to him that did good openly. But those widows which will not live according to the command of God, are solicitous and inquisitive what deaconess it is that gives the charity, and what widows receive it. And when she has learned those things, she murmurs at the deaconess who distributed the charity, saying, Do you not see that I am in more distress, and want of your charity? Why, therefore, have you preferred her before me? She says these things foolishly, not understanding that this does not depend on the will of man, but the appointment of God. For if she is herself a witness that she was nearer, and, upon inquiry, was in greater want, and more naked than the other, she ought to understand who it is that made this constitution, and to hold her peace, and not to murmur at the deaconess who distributed the charity, but to enter into her own house, and to cast herself prostrate on her face to make supplication to God that her sin may be forgiven her. For God commanded the deaconess who brought the charity not to proclaim the same, and this widow murmured because she did not publish her name, that so she might know it, and run to receive; nay, did not only murmur, but also cursed her, forgetting Him that said: He that blesses you is blessed, and he that curses you is cursed. But the Lord says: When you enter into a house, say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it; but if it be not worthy, your peace shall return to you.

But if any woman has been good, let her, as a prudent person, conceal her own name, not sounding a trumpet before her, that her alms may be with God in secret, as the Lord says: You, when you do your alms, let not your left hand know what your right hand is doing, that your alms may be in secret. And let the widow pray for him that gave her the alms, whosoever he be, as being the holy altar of Christ; and the Father, who sees in secret, will render to him that did good openly. But those widows which will not live according to the command of God, are solicitous and inquisitive what deaconess it is that gives the charity, and what widows receive it. And when she has learned those things, she murmurs at the deaconess who distributed the charity, saying, Do you not see that I am in more distress, and want of your charity? Why, therefore, have you preferred her before me? She says these things foolishly, not understanding that this does not depend on the will of man, but the appointment of God. For if she is herself a witness that she was nearer, and, upon inquiry, was in greater want, and more naked than the other, she ought to understand who it is that made this constitution, and to hold her peace, and not to murmur at the deaconess who distributed the charity, but to enter into her own house, and to cast herself prostrate on her face to make supplication to God that her sin may be forgiven her. For God commanded the deaconess who brought the charity not to proclaim the same, and this widow murmured because she did not publish her name, that so she might know it, and run to receive; nay, did not only murmur, but also cursed her, forgetting Him that said: He that blesses you is blessed, and he that curses you is cursed. But the Lord says: When you enter into a house, say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it; but if it be not worthy, your peace shall return to you.

But if any woman has been good, let her, as a prudent person, conceal her own name, not sounding a trumpet before her, that her alms may be with God in secret, as the Lord says: You, when you do your alms, let not your left hand know what your right hand is doing, that your alms may be in secret. And let the widow pray for him that gave her the alms, whosoever he be, as being the holy altar of Christ; and the Father, who sees in secret, will render to him that did good openly. But those widows which will not live according to the command of God, are solicitous and inquisitive what deaconess it is that gives the charity, and what widows receive it. And when she has learned those things, she murmurs at the deaconess who distributed the charity, saying, Do you not see that I am in more distress, and want of your charity? Why, therefore, have you preferred her before me? She says these things foolishly, not understanding that this does not depend on the will of man, but the appointment of God. For if she is herself a witness that she was nearer, and, upon inquiry, was in greater want, and more naked than the other, she ought to understand who it is that made this constitution, and to hold her peace, and not to murmur at the deaconess who distributed the charity, but to enter into her own house, and to cast herself prostrate on her face to make supplication to God that her sin may be forgiven her. For God commanded the deaconess who brought the charity not to proclaim the same, and this widow murmured because she did not publish her name, that so she might know it, and run to receive; nay, did not only murmur, but also cursed her, forgetting Him that said: He that blesses you is blessed, and he that curses you is cursed. But the Lord says: When you enter into a house, say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it; but if it be not worthy, your peace shall return to you.

But if any woman has been good, let her, as a prudent person, conceal her own name, not sounding a trumpet before her, that her alms may be with God in secret, as the Lord says: You, when you do your alms, let not your left hand know what your right hand is doing, that your alms may be in secret. And let the widow pray for him that gave her the alms, whosoever he be, as being the holy altar of Christ; and the Father, who sees in secret, will render to him that did good openly. But those widows which will not live according to the command of God, are solicitous and inquisitive what deaconess it is that gives the charity, and what widows receive it. And when she has learned those things, she murmurs at the deaconess who distributed the charity, saying, Do you not see that I am in more distress, and want of your charity? Why, therefore, have you preferred her before me? She says these things foolishly, not understanding that this does not depend on the will of man, but the appointment of God. For if she is herself a witness that she was nearer, and, upon inquiry, was in greater want, and more naked than the other, she ought to understand who it is that made this constitution, and to hold her peace, and not to murmur at the deaconess who distributed the charity, but to enter into her own house, and to cast herself prostrate on her face to make supplication to God that her sin may be forgiven her. For God commanded the deaconess who brought the charity not to proclaim the same, and this widow murmured because she did not publish her name, that so she might know it, and run to receive; nay, did not only murmur, but also cursed her, forgetting Him that said: He that blesses you is blessed, and he that curses you is cursed. But the Lord says: When you enter into a house, say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it; but if it be not worthy, your peace shall return to you.

But if any woman has been good, let her, as a prudent person, conceal her own name, not sounding a trumpet before her, that her alms may be with God in secret, as the Lord says: You, when you do your alms, let not your left hand know what your right hand is doing, that your alms may be in secret. And let the widow pray for him that gave her the alms, whosoever he be, as being the holy altar of Christ; and the Father, who sees in secret, will render to him that did good openly. But those widows which will not live according to the command of God, are solicitous and inquisitive what deaconess it is that gives the charity, and what widows receive it. And when she has learned those things, she murmurs at the deaconess who distributed the charity, saying, Do you not see that I am in more distress, and want of your charity? Why, therefore, have you preferred her before me? She says these things foolishly, not understanding that this does not depend on the will of man, but the appointment of God. For if she is herself a witness that she was nearer, and, upon inquiry, was in greater want, and more naked than the other, she ought to understand who it is that made this constitution, and to hold her peace, and not to murmur at the deaconess who distributed the charity, but to enter into her own house, and to cast herself prostrate on her face to make supplication to God that her sin may be forgiven her. For God commanded the deaconess who brought the charity not to proclaim the same, and this widow murmured because she did not publish her name, that so she might know it, and run to receive; nay, did not only murmur, but also cursed her, forgetting Him that said: He that blesses you is blessed, and he that curses you is cursed. But the Lord says: When you enter into a house, say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it; but if it be not worthy, your peace shall return to you.

Let not therefore either a bishop, or a presbyter, or a deacon, or any one else of the sacerdotal catalogue, defile his tongue with calumny, lest he inherit a curse instead of a blessing; and let it also be the bishop's business and care that no lay person utter any curse: for he ought to take care of all — of the clergy, of the virgins, of the widows, of the laity. For which reason, O bishop, ordain your fellow-workers, the labourers for life and for righteousness, such deacons as are pleasing to God, such whom you prove to be worthy among all the people, and such as shall be ready for the necessities of their ministration. Ordain also a deaconess who is faithful and holy, for the ministrations towards women. For sometimes he cannot send a deacon, who is a man, to the women, on account of unbelievers. You shall therefore send a woman, a deaconess, on account of the imaginations of the bad. For we stand in need of a woman, a deaconess, for many necessities; and first in the baptism of women, the deacon shall anoint only their forehead with the holy oil, and after him the deaconess shall anoint them: for there is no necessity that the women should be seen by the men; but only in the laying on of hands the bishop shall anoint her head, as the priests and kings were formerly anointed, not because those which are now baptized are ordained priests, but as being Christians, or anointed, from Christ the Anointed, a royal priesthood, and an holy nation, the Church of God, the pillar and ground of the marriage-chamber, who formerly were not a people, but now are beloved and chosen, upon whom is called His new name as Isaiah the prophet witnesses, saying: And they shall call the people by His new name, which the Lord shall name for them.

But let him that is to be baptized be free from all iniquity; one that has left off to work sin, the friend of God, the enemy of the devil, the heir of God the Father, the fellow-heir of His Son; one that has renounced Satan, and the demons, and Satan's deceits; chaste, pure, holy, beloved of God, the son of God, praying as a son to his father, and saying, as from the common congregation of the faithful, thus: Our Father, which art in heaven, hallowed be Your name; Your kingdom come; Your will be done on earth, as it is in heaven; give us this day our daily bread; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from the evil one: for Yours is the kingdom, and the power, and the glory, forever. Amen.

But let him that is to be baptized be free from all iniquity; one that has left off to work sin, the friend of God, the enemy of the devil, the heir of God the Father, the fellow-heir of His Son; one that has renounced Satan, and the demons, and Satan's deceits; chaste, pure, holy, beloved of God, the son of God, praying as a son to his father, and saying, as from the common congregation of the faithful, thus: Our Father, which art in heaven, hallowed be Your name; Your kingdom come; Your will be done on earth, as it is in heaven; give us this day our daily bread; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from the evil one: for Yours is the kingdom, and the power, and the glory, forever. Amen.

But let him that is to be baptized be free from all iniquity; one that has left off to work sin, the friend of God, the enemy of the devil, the heir of God the Father, the fellow-heir of His Son; one that has renounced Satan, and the demons, and Satan's deceits; chaste, pure, holy, beloved of God, the son of God, praying as a son to his father, and saying, as from the common congregation of the faithful, thus: Our Father, which art in heaven, hallowed be Your name; Your kingdom come; Your will be done on earth, as it is in heaven; give us this day our daily bread; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from the evil one: for Yours is the kingdom, and the power, and the glory, forever. Amen.

Let the deacons be in all things unspotted, as the bishop himself is to be, only more active; in number according to the largeness of the Church, that they may minister to the infirm as workmen that are not ashamed. And let the deaconess be diligent in taking care of the women; but both of them ready to carry messages, to travel about, to minister, and to serve, as spoke Isaiah concerning the Lord, saying: To justify the righteous, who serves many faithfully. Let every one therefore know his proper place, and discharge it diligently with one consent, with one mind, as knowing the reward of their ministration; but let them not be ashamed to minister to those that are in want, as even our Lord Jesus Christ came not to be ministered unto, but to minister and to give His life a ransom for many. So therefore ought they also to do, and not to scruple it, if they should be obliged to lay down their life for a brother. For the Lord and our Saviour Jesus Christ did not scruple to lay down His life, as Himself says, for His friends. If, therefore, the Lord of heaven and earth underwent all His sufferings for us, how then do you make a difficulty to minister to such as are in want, who ought to imitate Him who underwent servitude, and want, and stripes, and the cross for us? We ought therefore also to serve the brethren, in imitation of Christ. For says He: He that will be great among you, let him be your minister; and he that will be first among you, let him be your servant. For so did He really, and not in word only, fulfil the prediction of, serving many faithfully. For when He had taken a towel, He girded Himself. Afterward He puts water into a bason; and as we were sitting at meat, He came and washed the feet of us all, and wiped them with the towel. By doing this He demonstrated to us His kindness and brotherly affection, that so we also might do the same to one another. If, therefore, our Lord and Master so humbled Himself, how can you, the labourers of the truth, and administrators of piety, be ashamed to do the same to such of the brethren as are weak and infirm? Minister therefore with a kind mind, not murmuring nor mutinying; for you do not do it on the account of man, but on the account of God, and shall receive from Him the reward of your ministry in the day of your visitation. It is your duty who are deacons to visit all those who stand in need of visitation. And tell your bishop of all those that are in affliction; for you ought to be like his soul and senses — active and attentive in all things to him as to your bishop, and father and master.

Let the deacons be in all things unspotted, as the bishop himself is to be, only more active; in number according to the largeness of the Church, that they may minister to the infirm as workmen that are not ashamed. And let the deaconess be diligent in taking care of the women; but both of them ready to carry messages, to travel about, to minister, and to serve, as spoke Isaiah concerning the Lord, saying: To justify the righteous, who serves many faithfully. Let every one therefore know his proper place, and discharge it diligently with one consent, with one mind, as knowing the reward of their ministration; but let them not be ashamed to minister to those that are in want, as even our Lord Jesus Christ came not to be ministered unto, but to minister and to give His life a ransom for many. So therefore ought they also to do, and not to scruple it, if they should be obliged to lay down their life for a brother. For the Lord and our Saviour Jesus Christ did not scruple to lay down His life, as Himself says, for His friends. If, therefore, the Lord of heaven and earth underwent all His sufferings for us, how then do you make a difficulty to minister to such as are in want, who ought to imitate Him who underwent servitude, and want, and stripes, and the cross for us? We ought therefore also to serve the brethren, in imitation of Christ. For says He: He that will be great among you, let him be your minister; and he that will be first among you, let him be your servant. For so did He really, and not in word only, fulfil the prediction of, serving many faithfully. For when He had taken a towel, He girded Himself. Afterward He puts water into a bason; and as we were sitting at meat, He came and washed the feet of us all, and wiped them with the towel. By doing this He demonstrated to us His kindness and brotherly affection, that so we also might do the same to one another. If, therefore, our Lord and Master so humbled Himself, how can you, the labourers of the truth, and administrators of piety, be ashamed to do the same to such of the brethren as are weak and infirm? Minister therefore with a kind mind, not murmuring nor mutinying; for you do not do it on the account of man, but on the account of God, and shall receive from Him the reward of your ministry in the day of your visitation. It is your duty who are deacons to visit all those who stand in need of visitation. And tell your bishop of all those that are in affliction; for you ought to be like his soul and senses — active and attentive in all things to him as to your bishop, and father and master.

Let the deacons be in all things unspotted, as the bishop himself is to be, only more active; in number according to the largeness of the Church, that they may minister to the infirm as workmen that are not ashamed. And let the deaconess be diligent in taking care of the women; but both of them ready to carry messages, to travel about, to minister, and to serve, as spoke Isaiah concerning the Lord, saying: To justify the righteous, who serves many faithfully. Let every one therefore know his proper place, and discharge it diligently with one consent, with one mind, as knowing the reward of their ministration; but let them not be ashamed to minister to those that are in want, as even our Lord Jesus Christ came not to be ministered unto, but to minister and to give His life a ransom for many. So therefore ought they also to do, and not to scruple it, if they should be obliged to lay down their life for a brother. For the Lord and our Saviour Jesus Christ did not scruple to lay down His life, as Himself says, for His friends. If, therefore, the Lord of heaven and earth underwent all His sufferings for us, how then do you make a difficulty to minister to such as are in want, who ought to imitate Him who underwent servitude, and want, and stripes, and the cross for us? We ought therefore also to serve the brethren, in imitation of Christ. For says He: He that will be great among you, let him be your minister; and he that will be first among you, let him be your servant. For so did He really, and not in word only, fulfil the prediction of, serving many faithfully. For when He had taken a towel, He girded Himself. Afterward He puts water into a bason; and as we were sitting at meat, He came and washed the feet of us all, and wiped them with the towel. By doing this He demonstrated to us His kindness and brotherly affection, that so we also might do the same to one another. If, therefore, our Lord and Master so humbled Himself, how can you, the labourers of the truth, and administrators of piety, be ashamed to do the same to such of the brethren as are weak and infirm? Minister therefore with a kind mind, not murmuring nor mutinying; for you do not do it on the account of man, but on the account of God, and shall receive from Him the reward of your ministry in the day of your visitation. It is your duty who are deacons to visit all those who stand in need of visitation. And tell your bishop of all those that are in affliction; for you ought to be like his soul and senses — active and attentive in all things to him as to your bishop, and father and master.

Let the deacons be in all things unspotted, as the bishop himself is to be, only more active; in number according to the largeness of the Church, that they may minister to the infirm as workmen that are not ashamed. And let the deaconess be diligent in taking care of the women; but both of them ready to carry messages, to travel about, to minister, and to serve, as spoke Isaiah concerning the Lord, saying: To justify the righteous, who serves many faithfully. Let every one therefore know his proper place, and discharge it diligently with one consent, with one mind, as knowing the reward of their ministration; but let them not be ashamed to minister to those that are in want, as even our Lord Jesus Christ came not to be ministered unto, but to minister and to give His life a ransom for many. So therefore ought they also to do, and not to scruple it, if they should be obliged to lay down their life for a brother. For the Lord and our Saviour Jesus Christ did not scruple to lay down His life, as Himself says, for His friends. If, therefore, the Lord of heaven and earth underwent all His sufferings for us, how then do you make a difficulty to minister to such as are in want, who ought to imitate Him who underwent servitude, and want, and stripes, and the cross for us? We ought therefore also to serve the brethren, in imitation of Christ. For says He: He that will be great among you, let him be your minister; and he that will be first among you, let him be your servant. For so did He really, and not in word only, fulfil the prediction of, serving many faithfully. For when He had taken a towel, He girded Himself. Afterward He puts water into a bason; and as we were sitting at meat, He came and washed the feet of us all, and wiped them with the towel. By doing this He demonstrated to us His kindness and brotherly affection, that so we also might do the same to one another. If, therefore, our Lord and Master so humbled Himself, how can you, the labourers of the truth, and administrators of piety, be ashamed to do the same to such of the brethren as are weak and infirm? Minister therefore with a kind mind, not murmuring nor mutinying; for you do not do it on the account of man, but on the account of God, and shall receive from Him the reward of your ministry in the day of your visitation. It is your duty who are deacons to visit all those who stand in need of visitation. And tell your bishop of all those that are in affliction; for you ought to be like his soul and senses — active and attentive in all things to him as to your bishop, and father and master.

Let the deacons be in all things unspotted, as the bishop himself is to be, only more active; in number according to the largeness of the Church, that they may minister to the infirm as workmen that are not ashamed. And let the deaconess be diligent in taking care of the women; but both of them ready to carry messages, to travel about, to minister, and to serve, as spoke Isaiah concerning the Lord, saying: To justify the righteous, who serves many faithfully. Let every one therefore know his proper place, and discharge it diligently with one consent, with one mind, as knowing the reward of their ministration; but let them not be ashamed to minister to those that are in want, as even our Lord Jesus Christ came not to be ministered unto, but to minister and to give His life a ransom for many. So therefore ought they also to do, and not to scruple it, if they should be obliged to lay down their life for a brother. For the Lord and our Saviour Jesus Christ did not scruple to lay down His life, as Himself says, for His friends. If, therefore, the Lord of heaven and earth underwent all His sufferings for us, how then do you make a difficulty to minister to such as are in want, who ought to imitate Him who underwent servitude, and want, and stripes, and the cross for us? We ought therefore also to serve the brethren, in imitation of Christ. For says He: He that will be great among you, let him be your minister; and he that will be first among you, let him be your servant. For so did He really, and not in word only, fulfil the prediction of, serving many faithfully. For when He had taken a towel, He girded Himself. Afterward He puts water into a bason; and as we were sitting at meat, He came and washed the feet of us all, and wiped them with the towel. By doing this He demonstrated to us His kindness and brotherly affection, that so we also might do the same to one another. If, therefore, our Lord and Master so humbled Himself, how can you, the labourers of the truth, and administrators of piety, be ashamed to do the same to such of the brethren as are weak and infirm? Minister therefore with a kind mind, not murmuring nor mutinying; for you do not do it on the account of man, but on the account of God, and shall receive from Him the reward of your ministry in the day of your visitation. It is your duty who are deacons to visit all those who stand in need of visitation. And tell your bishop of all those that are in affliction; for you ought to be like his soul and senses — active and attentive in all things to him as to your bishop, and father and master.