that

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.

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.

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.

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.

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.

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.

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.

Consider even the judicatures of this world, by whose power we see murderers, adulterers, wizards, robbers of sepulchres, and thieves brought to trial; and those that preside, when they have received their accusations from those that brought them, ask the malefactor whether those things be so. And though he does not deny the crimes, they do not presently send him out to punishment; but for several days they make inquiry about him with a full council, and with the veil interposed. And he that is to pass the final decree and suffrage of death against him, lifts up his hands to the sun, and solemnly affirms that he is innocent of the blood of the man. Though they be heathens, and know not the Deity, nor the vengeance which will fall upon men from God on account of those that are justly condemned, they avoid such unjust judgments.

Consider even the judicatures of this world, by whose power we see murderers, adulterers, wizards, robbers of sepulchres, and thieves brought to trial; and those that preside, when they have received their accusations from those that brought them, ask the malefactor whether those things be so. And though he does not deny the crimes, they do not presently send him out to punishment; but for several days they make inquiry about him with a full council, and with the veil interposed. And he that is to pass the final decree and suffrage of death against him, lifts up his hands to the sun, and solemnly affirms that he is innocent of the blood of the man. Though they be heathens, and know not the Deity, nor the vengeance which will fall upon men from God on account of those that are justly condemned, they avoid such unjust judgments.

Consider even the judicatures of this world, by whose power we see murderers, adulterers, wizards, robbers of sepulchres, and thieves brought to trial; and those that preside, when they have received their accusations from those that brought them, ask the malefactor whether those things be so. And though he does not deny the crimes, they do not presently send him out to punishment; but for several days they make inquiry about him with a full council, and with the veil interposed. And he that is to pass the final decree and suffrage of death against him, lifts up his hands to the sun, and solemnly affirms that he is innocent of the blood of the man. Though they be heathens, and know not the Deity, nor the vengeance which will fall upon men from God on account of those that are justly condemned, they avoid such unjust judgments.

Consider even the judicatures of this world, by whose power we see murderers, adulterers, wizards, robbers of sepulchres, and thieves brought to trial; and those that preside, when they have received their accusations from those that brought them, ask the malefactor whether those things be so. And though he does not deny the crimes, they do not presently send him out to punishment; but for several days they make inquiry about him with a full council, and with the veil interposed. And he that is to pass the final decree and suffrage of death against him, lifts up his hands to the sun, and solemnly affirms that he is innocent of the blood of the man. Though they be heathens, and know not the Deity, nor the vengeance which will fall upon men from God on account of those that are justly condemned, they avoid such unjust judgments.

Consider even the judicatures of this world, by whose power we see murderers, adulterers, wizards, robbers of sepulchres, and thieves brought to trial; and those that preside, when they have received their accusations from those that brought them, ask the malefactor whether those things be so. And though he does not deny the crimes, they do not presently send him out to punishment; but for several days they make inquiry about him with a full council, and with the veil interposed. And he that is to pass the final decree and suffrage of death against him, lifts up his hands to the sun, and solemnly affirms that he is innocent of the blood of the man. Though they be heathens, and know not the Deity, nor the vengeance which will fall upon men from God on account of those that are justly condemned, they avoid such unjust judgments.

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.

Wherefore, O bishop, when you are to go to prayer after the lessons, and the psalmody, and the instruction out of the Scriptures, let the deacon stand near you, and with a loud voice say: Let none have any quarrel with another; let none come in hypocrisy; that if there be any controversy found among any of you, they may be affected in conscience, and may pray to God, and be reconciled to their brethren. For if, upon coming into any one's house, we are to say, Peace be to this house, like sons of peace bestowing peace on those who are worthy, as it is written, He came and preached peace to you that are near, and those who are far off, whom the Lord knows to be His, much more is it incumbent on those that enter into the Church of God before all things to pray for the peace of God. But if he prays for it upon others, much more let himself be within the same, as a child of light; for he that has it not within himself is not fit to bestow it upon others. Wherefore, before all things, it is our duty to be at peace in our own minds; for he that does not find any disorder in himself will not quarrel with another, but will be peaceable, friendly, gathering the Lord's people, and a fellow-worker with him, in order to the increasing the number of those that shall be saved in unanimity. For those who contrive enmities, and strifes, and contests, and lawsuits, are wicked, and aliens from God.

Wherefore, O bishop, when you are to go to prayer after the lessons, and the psalmody, and the instruction out of the Scriptures, let the deacon stand near you, and with a loud voice say: Let none have any quarrel with another; let none come in hypocrisy; that if there be any controversy found among any of you, they may be affected in conscience, and may pray to God, and be reconciled to their brethren. For if, upon coming into any one's house, we are to say, Peace be to this house, like sons of peace bestowing peace on those who are worthy, as it is written, He came and preached peace to you that are near, and those who are far off, whom the Lord knows to be His, much more is it incumbent on those that enter into the Church of God before all things to pray for the peace of God. But if he prays for it upon others, much more let himself be within the same, as a child of light; for he that has it not within himself is not fit to bestow it upon others. Wherefore, before all things, it is our duty to be at peace in our own minds; for he that does not find any disorder in himself will not quarrel with another, but will be peaceable, friendly, gathering the Lord's people, and a fellow-worker with him, in order to the increasing the number of those that shall be saved in unanimity. For those who contrive enmities, and strifes, and contests, and lawsuits, are wicked, and aliens from God.

Wherefore, O bishop, when you are to go to prayer after the lessons, and the psalmody, and the instruction out of the Scriptures, let the deacon stand near you, and with a loud voice say: Let none have any quarrel with another; let none come in hypocrisy; that if there be any controversy found among any of you, they may be affected in conscience, and may pray to God, and be reconciled to their brethren. For if, upon coming into any one's house, we are to say, Peace be to this house, like sons of peace bestowing peace on those who are worthy, as it is written, He came and preached peace to you that are near, and those who are far off, whom the Lord knows to be His, much more is it incumbent on those that enter into the Church of God before all things to pray for the peace of God. But if he prays for it upon others, much more let himself be within the same, as a child of light; for he that has it not within himself is not fit to bestow it upon others. Wherefore, before all things, it is our duty to be at peace in our own minds; for he that does not find any disorder in himself will not quarrel with another, but will be peaceable, friendly, gathering the Lord's people, and a fellow-worker with him, in order to the increasing the number of those that shall be saved in unanimity. For those who contrive enmities, and strifes, and contests, and lawsuits, are wicked, and aliens from God.

Wherefore, O bishop, when you are to go to prayer after the lessons, and the psalmody, and the instruction out of the Scriptures, let the deacon stand near you, and with a loud voice say: Let none have any quarrel with another; let none come in hypocrisy; that if there be any controversy found among any of you, they may be affected in conscience, and may pray to God, and be reconciled to their brethren. For if, upon coming into any one's house, we are to say, Peace be to this house, like sons of peace bestowing peace on those who are worthy, as it is written, He came and preached peace to you that are near, and those who are far off, whom the Lord knows to be His, much more is it incumbent on those that enter into the Church of God before all things to pray for the peace of God. But if he prays for it upon others, much more let himself be within the same, as a child of light; for he that has it not within himself is not fit to bestow it upon others. Wherefore, before all things, it is our duty to be at peace in our own minds; for he that does not find any disorder in himself will not quarrel with another, but will be peaceable, friendly, gathering the Lord's people, and a fellow-worker with him, in order to the increasing the number of those that shall be saved in unanimity. For those who contrive enmities, and strifes, and contests, and lawsuits, are wicked, and aliens from God.

Wherefore, O bishop, when you are to go to prayer after the lessons, and the psalmody, and the instruction out of the Scriptures, let the deacon stand near you, and with a loud voice say: Let none have any quarrel with another; let none come in hypocrisy; that if there be any controversy found among any of you, they may be affected in conscience, and may pray to God, and be reconciled to their brethren. For if, upon coming into any one's house, we are to say, Peace be to this house, like sons of peace bestowing peace on those who are worthy, as it is written, He came and preached peace to you that are near, and those who are far off, whom the Lord knows to be His, much more is it incumbent on those that enter into the Church of God before all things to pray for the peace of God. But if he prays for it upon others, much more let himself be within the same, as a child of light; for he that has it not within himself is not fit to bestow it upon others. Wherefore, before all things, it is our duty to be at peace in our own minds; for he that does not find any disorder in himself will not quarrel with another, but will be peaceable, friendly, gathering the Lord's people, and a fellow-worker with him, in order to the increasing the number of those that shall be saved in unanimity. For those who contrive enmities, and strifes, and contests, and lawsuits, are wicked, and aliens from God.

Wherefore, O bishop, when you are to go to prayer after the lessons, and the psalmody, and the instruction out of the Scriptures, let the deacon stand near you, and with a loud voice say: Let none have any quarrel with another; let none come in hypocrisy; that if there be any controversy found among any of you, they may be affected in conscience, and may pray to God, and be reconciled to their brethren. For if, upon coming into any one's house, we are to say, Peace be to this house, like sons of peace bestowing peace on those who are worthy, as it is written, He came and preached peace to you that are near, and those who are far off, whom the Lord knows to be His, much more is it incumbent on those that enter into the Church of God before all things to pray for the peace of God. But if he prays for it upon others, much more let himself be within the same, as a child of light; for he that has it not within himself is not fit to bestow it upon others. Wherefore, before all things, it is our duty to be at peace in our own minds; for he that does not find any disorder in himself will not quarrel with another, but will be peaceable, friendly, gathering the Lord's people, and a fellow-worker with him, in order to the increasing the number of those that shall be saved in unanimity. For those who contrive enmities, and strifes, and contests, and lawsuits, are wicked, and aliens from God.

For God, being a God of mercy from the beginning, called every generation to repentance by righteous men and prophets. He instructed those before the flood by Abel and Sem, and Seth, also by Enos, and by Enoch that was translated; those at the flood by Noah; the inhabitants of Sodom by hospitable Lot; those after the flood by Melchizedek, and the patriarchs, and Job the beloved of God; the Egyptians by Moses; the Israelites by him, and Joshua, and Caleb, and Phineas, and the rest; those after the law by angels and prophets, and the same by His own incarnation of the Virgin; those a little before His bodily appearance by John His forerunner, and the same by the same person after Christ's birth, saying, Repent, for the kingdom of heaven is at hand; those after His passion by us, the twelve apostles, and Paul the chosen vessel. We therefore, who have been vouchsafed the favour of being the witnesses of His appearance, together with James the brother of our Lord, and the other seventy-two disciples, and his seven deacons, have heard from the mouth of our Lord Jesus Christ, and by exact knowledge declare what is the will of God, that good, and acceptable, and perfect will which is made known to us by Jesus; that none should perish, but that all men with one accord should believe in Him, and send unanimously praise to Him, and thereby live forever.

For God, being a God of mercy from the beginning, called every generation to repentance by righteous men and prophets. He instructed those before the flood by Abel and Sem, and Seth, also by Enos, and by Enoch that was translated; those at the flood by Noah; the inhabitants of Sodom by hospitable Lot; those after the flood by Melchizedek, and the patriarchs, and Job the beloved of God; the Egyptians by Moses; the Israelites by him, and Joshua, and Caleb, and Phineas, and the rest; those after the law by angels and prophets, and the same by His own incarnation of the Virgin; those a little before His bodily appearance by John His forerunner, and the same by the same person after Christ's birth, saying, Repent, for the kingdom of heaven is at hand; those after His passion by us, the twelve apostles, and Paul the chosen vessel. We therefore, who have been vouchsafed the favour of being the witnesses of His appearance, together with James the brother of our Lord, and the other seventy-two disciples, and his seven deacons, have heard from the mouth of our Lord Jesus Christ, and by exact knowledge declare what is the will of God, that good, and acceptable, and perfect will which is made known to us by Jesus; that none should perish, but that all men with one accord should believe in Him, and send unanimously praise to Him, and thereby live forever.

For God, being a God of mercy from the beginning, called every generation to repentance by righteous men and prophets. He instructed those before the flood by Abel and Sem, and Seth, also by Enos, and by Enoch that was translated; those at the flood by Noah; the inhabitants of Sodom by hospitable Lot; those after the flood by Melchizedek, and the patriarchs, and Job the beloved of God; the Egyptians by Moses; the Israelites by him, and Joshua, and Caleb, and Phineas, and the rest; those after the law by angels and prophets, and the same by His own incarnation of the Virgin; those a little before His bodily appearance by John His forerunner, and the same by the same person after Christ's birth, saying, Repent, for the kingdom of heaven is at hand; those after His passion by us, the twelve apostles, and Paul the chosen vessel. We therefore, who have been vouchsafed the favour of being the witnesses of His appearance, together with James the brother of our Lord, and the other seventy-two disciples, and his seven deacons, have heard from the mouth of our Lord Jesus Christ, and by exact knowledge declare what is the will of God, that good, and acceptable, and perfect will which is made known to us by Jesus; that none should perish, but that all men with one accord should believe in Him, and send unanimously praise to Him, and thereby live forever.

For God, being a God of mercy from the beginning, called every generation to repentance by righteous men and prophets. He instructed those before the flood by Abel and Sem, and Seth, also by Enos, and by Enoch that was translated; those at the flood by Noah; the inhabitants of Sodom by hospitable Lot; those after the flood by Melchizedek, and the patriarchs, and Job the beloved of God; the Egyptians by Moses; the Israelites by him, and Joshua, and Caleb, and Phineas, and the rest; those after the law by angels and prophets, and the same by His own incarnation of the Virgin; those a little before His bodily appearance by John His forerunner, and the same by the same person after Christ's birth, saying, Repent, for the kingdom of heaven is at hand; those after His passion by us, the twelve apostles, and Paul the chosen vessel. We therefore, who have been vouchsafed the favour of being the witnesses of His appearance, together with James the brother of our Lord, and the other seventy-two disciples, and his seven deacons, have heard from the mouth of our Lord Jesus Christ, and by exact knowledge declare what is the will of God, that good, and acceptable, and perfect will which is made known to us by Jesus; that none should perish, but that all men with one accord should believe in Him, and send unanimously praise to Him, and thereby live forever.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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?

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?

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?

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?

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.

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.

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.

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.

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 let not the younger widows be placed in the order of widows, lest, under pretence of inability to contain in the flower of their age, they come to a second marriage, and become subject to imputation. But let them be assisted and supported, that so they may not, under pretence of being deserted, come to a second marriage, and so be ensnared in an unseemly imputation. For you ought to know this, that once marrying according to the law is righteous, as being according to the will of God; but second marriages, after the promise, are wicked, not on account of the marriage itself, but because of the falsehood. Third marriages are indications of incontinency. But such marriages as are beyond the third are manifest fornication, and unquestionable uncleanness. For God in the creation gave one woman to one man; for they two shall be one flesh. But to the younger women let a second marriage be allowed after the death of their first husband, lest they fall into the condemnation of the devil, and many snares, and foolish lusts, which are hurtful to souls, and which bring upon them punishment rather than rest.

But let not the younger widows be placed in the order of widows, lest, under pretence of inability to contain in the flower of their age, they come to a second marriage, and become subject to imputation. But let them be assisted and supported, that so they may not, under pretence of being deserted, come to a second marriage, and so be ensnared in an unseemly imputation. For you ought to know this, that once marrying according to the law is righteous, as being according to the will of God; but second marriages, after the promise, are wicked, not on account of the marriage itself, but because of the falsehood. Third marriages are indications of incontinency. But such marriages as are beyond the third are manifest fornication, and unquestionable uncleanness. For God in the creation gave one woman to one man; for they two shall be one flesh. But to the younger women let a second marriage be allowed after the death of their first husband, lest they fall into the condemnation of the devil, and many snares, and foolish lusts, which are hurtful to souls, and which bring upon them punishment rather than rest.

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.

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.