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CONSTITUTIONS OF THE HOLY APOSTLES, BOOKS VI-VIII
[Edited by James Donaldson, D.D.]

BOOK VI.

SEC. I.--ON HERESIES.

WHO THEY WERE THAT VENTURED TO MAKE SCHISMS, AND DID NOT ESCAPE PUNISHMENT.

   I. ABOVE all things, O bishop, avoid the sad and dangerous and most
atheistical heresies, eschewing them as fire that burns those that come
near to it. Avoid also schisms: for it is neither lawful to turn one's mind
towards wicked heresies, nor to separate from those of the same sentiment
out of ambition. For some who ventured to set up such practices of old did
not escape punishment. For Dathan and Abiram,(1) who set up in opposition
to Moses, were swallowed up into the earth. But Corah, and those two
hundred and fifty who with him raised a sedition against Aaron, were
consumed by fire. Miriam also, who reproached Moses, was cast out of the
camp for seven days; for she said that Moses had taken an Ethiopian to
wife.(2) Nay, in the case of Azariah and Uzziah,(3) the latter of which was
king of Judah, but venturing to usurp the priesthood, and desiring to offer
incense, which it was not lawful for him to do, was hindered by Azariah the
high priest, and the fourscore priests; and when he would not obey he found
the leprosy to arise in his forehead, and he hastened to go out, because
the Lord had reproved him.

THAT IT IS NOT LAWFUL TO RISE UP EITHER AGAINST THE KINGLY OR THE PRIESTLY
OFFICE.

   II. Let us therefore, beloved, consider what sort of glory that of the
seditious is, and what their condemnation. For if he that rises up against
kings is worthy of punishment, even though he be a son or a friend, how
much more he that rises up against the priests! For by how much the
priesthood is more noble than the royal power, as having its concern about
the soul, so much has he a greater punishment who ventures to oppose the
priesthood, than he who ventures to oppose the royal power, although
neither of them goes unpunished. For neither did Absalom nor Abdadan(4)
escape without punishment; nor Corah and Dathan.(1) The former rose against
David, and strove concerning the kingdom; the latter against Moses,
concerning pre-eminence. And they both spake evil; Absalom of his father
David, as of an unjust judge,  saying to every one: "Thy words are good,
but there is no one that will hear thee, and do thee justice. Who will make
me a ruler?"(5) But Abdadan: "I have no part in David, nor any inheritance
in the son of Jesse."(6) It is plain that he could not endure to be under
David's government, of whom God spake: "I have found David the son of
Jesse, a man after my heart, who will do all my commands."(7) But Dathan
and Abiram, and the followers of Corah, said to Moses: "Is it a small thing
that thou hast brought us out of the land of Egypt, out of a land flowing
with milk and honey? And why hast thou put out our eyes? And wilt thou rule
over us?" And they gathered together against him a great congregation; and
the followers of Corah said: "Has God spoken alone to Moses? Why is it that
He has given the high-priesthood to Aaron alone? Is not all the
congregation of the Lord holy? And why is Aaron alone possessed of the
priesthood?"(8) And before this, one said: "Who made thee a ruler and a
judge over us?"(9)

CONCERNING THE VIRTUE OF MOSES AND THE INCREDULITY OF THE JEWISH NATION,
AND WHAT WONDERFUL WORKS GOD DID AMONG THEM.

   III. And they raised a sedition against Moses the servant of God, the
meekest of all men,(10) and faithful, and affronted(11) so great a man with
the highest ingratitude; him who was their lawgiver, and guardian, and high
priest, and king, the administrator of divine things; one that showed as a
creator the mighty works of the Creator; the meekest man, freest from
arrogance, and full of fortitude, and most benign in his temper; one who
had delivered them from many dangers, and freed them from several deaths by
his holiness; who had done so many signs and wonders from God before the
people, and had performed glorious and wonderful works for their benefit;
who had(1) brought the ten plagues upon the Egyptians; who had divided the
Red Sea, and had separated the waters as a walt on this side and on that
side, and had led the people through them as through a dry wilderness,(2)
and had drowned Pharaoh and the Egyptians, and all that were in company
with them;(3) and had made the fountain sweet for them with wood, and had
brought water out of the stony rock for them when they were thirsty;(4) and
had given them manna out of heaven, and had distributed flesh to them out
of the air;(5) and had afforded them a pillar of fire in the night to
enlighten and conduct them, and a pillar of a cloud to shadow them in the
day, by reason of the violent heat of the sun;(6) and had exhibited to them
the law of God, engraven from the mouth, and hand, and writing of God, in
tables of stone, the perfect number of ten commandments;(7) "to whom God
spake face to face, as if a man spake to his friend;"(8) of whom He said,
"And there arose not a prophet like unto Moses."(9) Against him arose the
followers of Corah, and the Reubenites,(10) and threw stones at Moses, who
prayed, and said: "Accept not Thou their offering."(11) And the glory of
God appeared, and sent some down into the earth, and burnt up others with
fire; and so, as to those ringleaders of this schismatical deceit which
said, "Let us make ourselves a leader,"(12) the earth opened its mouth, and
swallowed them up, and their tents, and what appertained to them, and they
went down alive into hell; but tie destroyed the followers of Corah with
fire.

SEC. II.--HISTORY AND DOCTRINES OF HERESIES.

THAT SCHISM IS MADE. NOT BY HIM WHO SEPARATES HIMSELF FROM THE UNGODLY, BUT
WHO DEPARTS FROM THE GODLY.

   IV. If therefore God inflicted punishment immediately on those that
made a schism on account of their ambition, how much rather will He do it
upon those who are the leaders of impious heresies! Will not He inflict
severer punishment on those that blaspheme His providence or His creation?
But do you, brethren, who are instructed out of the Scripture, take care
not to make divisions in opinion, nor divisions in unity. For those who set
up unlawful opinions are marks of perdition to the people. In like manner,
do not you of the laity come near to such as advance doctrines contrary to
the mind of God; nor be you partakers of their impiety. For says God:
"Separate yourselves from (he midst of these men, lest you perish together
with them."(13) And again: "Depart from the midst of them, and separate
yourselves, says the Lord, and touch not the unclean thing, and I will
receive you."(14)

UPON WHAT ACCOUNT ISRAEL, FALSELY SO NAMED, IS REJECTED BY GOD,
DEMONSTRATED FROM THE PROPHETIC PREDICTIONS.

   V. For those are most certainly to be avoided who blaspheme God. The
greatest part of the ungodly, indeed, are ignorant of God; but these men,
as fighters against God, are possessed with a wilful evil disposition, as
with a disease. For from the wickedness of these heretics "pollution is
gone out upon all the earth,"(15) as says the prophet Jeremiah. For the
wicked synagogue is now cast off by the Lord God, and His house is rejected
by Him, as He somewhere speaks: "I have forsaken mine house, I have left
mine inheritance."(16) And again, says Isaiah: "I will neglect my vineyard,
and it shall not be pruned nor digged, and thorns shall spring up upon it,
as upon a desert; and I will command the clouds that they rain no rain upon
it."(17) He has therefore "left His people as a tent in a vineyard, and as
a garner in a fig or olive yard, and as a besieged city."(18) He has taken
away from them the Holy Spirit, and the prophetic rain, and has replenished
His Church with spiritual grace, as the "river of Egypt in the time of
first-fruits;"(19) and has advanced the same "as an house upon an hill, or
as an high mountain; as a mountain fruitful for milk and fatness, wherein
it has pleased God to dwell. For the Lord will inhabit therein to the
end."(20) And He says in Jeremiah: "Our sanctuary is an exalted throne of
glory."(21) And He says in Isaiah: "And it shall come to pass in the last
days, that the mountain of the Lord shall be glorious, and the house of the
Lord shall be upon the top of the mountains, and shall be advanced above
the hills."(1) Since, therefore, He has forsaken His people, He has also
left His temple desolate, and rent the veil of the temple, and took from
them the Holy Spirit; for says He, "Behold, your house is left unto you
desolate."(2) And He has bestowed upon you, the converted of the Gentiles,
spiritual grace, as  He says by Joel: "And it shall come to pass after
these things, saith God, that I will pour out of my Spirit upon all flesh;
and your sons shall prophesy, and your daughters shall see visions, and
your old men shall dream dreams."(3) For God has taken away all the power
and efficacy of His word, and such like visitations, from that people, and
has transferred it to you, the converted of the Gentiles. For on this
account the devil himself is very angry at the holy Church of God: he is
removed to you, and has raised against you adversities, seditions, and
reproaches, schisms, and heresies. For he had before subdued that people to
himself, by their slaying of Christ. But you who have left his vanities he
tempts in different ways, as he did the blessed Job.(4) For indeed he
opposed that great high priest Joshua the son of Josedek;(5) and he
oftentimes sought to sift us, that our faith might fail.(6) But our Lord
and Master, having brought him to trial, said unto him: "The Lord rebuke
thee, O devil; and the Lord, who hath chosen Jerusalem, rebuke thee. Is not
this plucked out of the fire as a brand?"(7) And who said then to those
that stood by the high priest, "Take away his ragged garments from him;"
and added, "Behold, I have taken thine iniquities away from  thee;" He will
say now, as He said formerly of us when we were assembled together, "I have
prayed that your faith may not fail."(8)

THAT EVEN AMONG THE JEWS THERE AROSE THE DOCTRINE OF SEVERAL HERESIES
HATEFUL TO GOD.

   VI. For even the Jewish nation had wicked heresies: for of them were
the Sadducees, who do not confess the resurrection of the dead; and the
Pharisees, who ascribe the practice of sinners to fortune and fate; and the
Basmotheans, who deny providence, and say that the world is made by
spontaneous motion, and take away the immortality of the soul; and the
Hemerobaptists, who every day, unless they wash, do not eat,--nay, and
unless they cleanse their beds and tables, or platters and cups and seats,
do not make use of any of them; and those who are newly risen amongst us,
the Ebionites, who will have the Son of God to be a mere man, begotten by
human pleasure, and the conjunction of Joseph and Mary. There are also
those that separate themselves from all these, and observe the laws of
their fathers, and these are the Essenes. These, therefore, arose among the
former people. And now the evil one, who is wise to do mischief, and as for
goodness, knows no such good thing, has cast out some from among us, and
has wrought by them heresies and schisms.

WHENCE THE HERESIES SPRANG, AND WHO WAS THE RINGLEADER OF THEIR IMPIETY.

   VII. Now the original of the new heresies began thus: the devil entered
into one Simon, of a village called Gitthae, a Samaritan, by profession a
magician, and made him the minister of his wicked design.(9) For when
Philip our fellow-apostle,(10) by the gift of the Lord and the energy of
His Spirit, performed the miracles of healing in Samaria, insomuch that the
Samaritans  were affected, and embraced the faith of the God of the
universe, and of the Lord Jesus, and were baptized into His name; nay, and
that Simon himself, when he saw the signs and wonders which were done
without any magic ceremonies, fell into admiration, and believed, and was
baptized, and continued in fasting and prayer,--we heard of the grace of
God which was among the Samaritans by Philip, and came down(11) to them;
and enlarging much upon the word of doctrine, we laid our hands upon all
that were baptized, and we conferred upon them the participation of the
Spirit. But when Simon saw that the Spirit was given to believers by the
imposition of our hands, he took money, and offered it to us, saying, "Give
me also the power, that on whomsoever I also shall lay my hand, he may
receive the Holy Ghost;"(12) being desirous that as the devil(13) deprived
Adam by his tasting of the tree of that immortality which was promised him,
so also that Simon might entice us by the receiving of money, and might
thereby cut us off from the gift of God,(14) that so by exchange we might
sell to him for money the inestimable gift of the Spirit. But as we were
all troubled at this offer, I Peter, with a fixed attention on that
malicious serpent which was in him, said to Simon: "Let thy money go with
thee to perdition, because thou hast thought to purchase the gift of God
with money. Thou hast no part in this matter, nor lot in this faith; for
thy heart is not fight in the sight of God. Repent therefore of this thy
wickedness, and pray to the Lord, if perhaps the thought of thine heart may
be forgiven thee. For I perceive thou art in the gall of bitterness and the
bond of iniquity."(1) But then Simon was terrified, and said: "I entreat
you, pray ye to the Lord for me, that none of those things which ye have
spoken come upon me."(2)

WHO WERE THE SUCCESSORS OF SIMON'S IMPIETY, AND WHAT HERESIES THEY SET UP.

   VIII. But when we went forth among the Gentiles to preach the word of
life, then the devil wrought in the people to send after us false apostles
to the corrupting of the word; arid they sent forth one Cleobius, and
joined him with Simon, and these became disciples to one Dositheus, whom
they despising, put him down from the principality. Afterwards also others
were the authors of absurd doctrines: Cerinthus, and Marcus, and Menander,
and Basilides, and Saturnilus. Of these some own the doctrine of many gods,
some only of three, but contrary to each other, without beginning, and ever
with one another, and some of an infinite number of them, and those unknown
ones also. And some reject marriage; and their doctrine is, that it is not
the appointment of God; and others abhor  some kinds of food: some are
impudent in uncleanness, such as those who are falsely called  Nicolaitans.
And Simon meeting me Peter,  first at Caesarea Stratonis (where the
faithful Cornelius, a Gentile, believed on the Lord Jesus by me),
endeavoured to pervert the word of God; there being with me the holy
children, Zacchaeus, who was once a publican, and Barnabas; and Nicetas and
Aquila, brethren of Clement the bishop and citizen of Rome, who was the
disciple of Paul, our fellow-apostle and fellow-helper in the Gospel. I
thrice discoursed before them with him concerning the true Prophet, and
concerning the monarchy of God; and when I had overcome him by the power of
the Lord, and had put him to silence, I drove him away into Italy.

HOW SIMON, DESIRING TO FLY BY SOME MAGICAL ARTS, FELL DOWN HEADLONG FROM ON
HIGH AT THE PRAYERS OF PETER, AND BRAKE HIS FEET, AND HANDS, AND ANKLE-
BONES.

   IX. Now when he was in Rome, he mightily disturbed the Church, and
subverted many, and brought them over to himself, and astonished the
Gentiles with his skill in magic, insomuch that once, in the middle of the
day, he went into their theatre, and commanded the people that they should
bring me also by force into the theatre, and promised he would fly in the
air; and when all the people were in suspense at this, I prayed by myself.
And indeed he was carried up into the air by demons, and did fly on high in
the air, saying that he was returning into heaven, and that he would supply
them with good things from thence. And the people making acclamations to
him, as to a god, I stretched out my hands to heaven, with my mind, and
besought God through the Lord Jesus to throw down this pestilent fellow,
and to destroy the power of those demons that made use of the same for the
seduction and perdition of men, to dash him against the ground, and bruise
him, but not to kill him. And then, fixing my eyes on Simon, I said to him:
"If I be a man of God, and a real apostle of Jesus Christ, and a teacher of
piety, and not of deceit, as thou art, Simon, I command the wicked powers
of the apostate from piety, by whom Simon the magician is carried, to let
go their hold, that he may fall down headlong from his height, that he may
be exposed to the laughter of those that have been seduced by him." When I
had said these words, Simon was deprived of his powers, and fell down
headlong with a great noise, and was violently dashed against the ground,
and had his hip and ankle-bones broken; and the people cried out, saying,
"There is one only God, whom Peter rightly preaches in truth." And many
left him; but some who were worthy of perdition continued in his wicked
doctrine. And after this manner the most atheistical heresy of the
Simonians was first established in Rome; and the devil wrought by the rest
of the false apostles(3) also.

HOW THE HERESIES DIFFER FROM EACH OTHER, AND FROM THE TRUTH.

   X. Now all these had one and the same design of atheism, to blaspheme
Almighty God, to spread their doctrine that He is an unknown being, and not
the Father of Christ, nor the Creator of the world; but one who cannot be
spoken of, ineffable, not to be named, and begotten by Himself; that we are
not to make use of the law and the prophets; that there is no providence
and no resurrection to be believed; that there is no judgment nor
retribution; that the soul is trot immortal; that we must only indulge our
pleasures, and turn to any sort of worship without distinction. Some of
them say that there are many gods, some that there are three gods without
beginning, some that there are two unbegotten gods, some that there are
innumerable AEons. Further, some of them teach that men are not to marry,
and must abstain from flesh and wine, affirming that marriage, and the
begetting of children, and the eating of  certain foods, are abominable;
that so, as sober persons, they may make their wicked opinions to be
received as worthy of belief. And some  of them absolutely prohibit the
eating of flesh,  as being the flesh not of brute animals, but of creatures
that have a rational soul, as though those that ventured to slay them would
be charged with the crime of murder. But others of them affirm that we must
only abstain from swine's flesh, but may eat such as are clean by the law;
and that we ought to be circumcised, according to the law, and to believe
in Jesus as in an holy man and a prophet. But others teach that men ought
to be impudent in uncleanness, and to abuse the flesh, and to go through
all unholy practices, as if this were the only way for the soul to avoid
the rulers of this world. Now all these are the instruments of the devil,
and the children of wrath.

SEC. III.--THE HERESIES ATTACKED BY THE APOSTLES.

AN EXPOSITION OF THE PREACHING OF THE APOSTLES.

   XI. But we, who are the children of God and the sons of peace, do
preach the holy and right word of piety, and declare one only God, the Lord
of the law and of the prophets, the Maker of the world, the Father of
Christ; not a being that caused Himself, or begat Himself, as they suppose,
but eternal, and without original, and inhabiting light inaccessible; not
two or three, or manifold, but eternally one only; not a being that cannot
be known or spoken of, but who was preached by the law and the prophets;
the Almighty, the Supreme Governor of all things, the All-powerful Being;
the God and Father of the Only-begotten, and of the First-born of the whole
creation; one God, the Father of one Son, not of many; the Maker of one
Comforter by Christ, the Maker of the other orders, the one Creator of the
several creatures by Christ, the same their Preserver and Legislator by
Him; the cause of the resurrection, and of the judgment, and of the
retribution which shall be made by Him: that this same Christ was pleased
to become man, and went through life without sin, and suffered, and rose
from the dead, and, returned to Him that sent Him. We also say that every
creature of God is good, and nothing abominable; that everything for the
support of life, when it is partaken of righteously, is very good: for,
according to the Scripture, "all things were very good."(1) We believe that
lawful marriage, and the begetting of children, is honourable and
undefiled; for difference of sexes was formed in Adam and Eve for the
increase of mankind. We acknowledge with us a soul that is incorporeal and
immortal,--not corruptible as bodies are, but immortal, as being rational
and free. We abhor all unlawful mixtures, and that which is practised by
some against nature as wicked and impious. We profess there will be a
resurrection both of the just and unjust, and a retribution. We profess
that Christ is not a mere man, but God the Word, and man the Mediator
between God and men, the High Priest of the Father; nor are we circumcised
with the Jews, as knowing that He is come "to whom the inheritance was
reserved,"(2) and on whose account the families were kept distinct-"the
expectation of the Gentiles," Jesus Christ, who sprang out of Judah,(3) the
Son from the branch, the flower from Jesse, whose government is upon His
shoulder.(4)

FOR THOSE THAT CONFESS CHRIST, BUT ARE DESIROUS TO JUDAIZE.

   XII. But because this heresy did then seem the more powerful to seduce
men, and the whole Church was in danger,(5) we the twelve assembled
together at Jerusalem (for Matthias was chosen to be an apostle in the room
of the betrayer, and took the lot of Judas; as it is said, "His
bishopric(6) let another take"). We deliberated, together with James the
Lord's brother, what was to be done; and it seemed good to him and to the
elders to speak to the people words of doctrine. For certain men likewise
went down from Judea to Antioch, and taught the brethren who were there,
saying: "Unless ye be circumcised after the manner of Moses, and walk
according to the other customs which he ordained, ye cannot be saved."(7)
When, therefore, there had been no small dissension and disputation, the
brethren which were at Antioch, when they knew that we were all met
together about this question, sent out unto us men who were faithful and
understanding in the Scriptures to learn concerning this question. And
they, when they were come to Jerusalem, declared to us what questions were
arisen in the church of Antioch,--namely, that some said men ought to be
circumcised, and to observe the other purifications. And when some said one
thing, and some another, I Peter stood up, and said unto them: "Men and
brethren, ye know how that from ancient days God made choice among you that
the Gentiles should hear the word of the Gospel by my mouth, and believe;
and God, which knoweth the hearts, bare them witness.(1) For an angel of
the Lord appeared on a certain time to Cornelius,(2) who was a centurion of
the Roman government, and spake to him concerning me, that he should send
for me, and hear the word, of life from my mouth. He therefore sent for me
from Joppa to Caesarea Stratonis; and when I was ready to go to him, I
would have eaten. And while they made ready I was in the upper room
praying; and I saw heaven opened, and a vessel, knit at the four corners
like a splendid sheet, let down to the earth, wherein were all manner of
four-looted beasts, and creeping things of the earth, and fowls of the
heaven. And there came a voice out of heaven to me, saying, Arise, Peter;
kill, and eat. And I said, By no means, Lord: for I have never eaten
anything common or unclean. And there came a voice a second time, saying,
What God hath cleansed, that call not thou common. And this was done
thrice, and the vessel was received up again into heaven. But as I doubted
what this vision should mean, the Spirit said to me, Behold, men seek thee;
but rise up, and go thy way with them, nothing doubting, for I have sent
them.(3) These men were those which came from the centurion, and so by
reasoning I understood the word of the Lord which is written: 'Whosoever
shall call on the name of the Lord shall be saved.'(4) And again: 'All the
ends of the earth shall remember, and turn unto the Lord, and all the
families of the heathen shall worship before Him: for the kingdom is in the
Lord's, and He is the governor of the nations.'(5) And observing that there
were expressions everywhere concerning the calling of the Gentiles, I rose
up, and went with them, and entered into the man's house. And while I was
preaching the word, the Holy 'Spirit fell upon him, and upon those that
were with him, as it did upon us at the beginning; and He put no difference
between us and them, purifying their hearts by faith. And I perceived that
God is no respecter of persons; but that in every nation he that feareth
Him, and worketh righteousness, will be accepted with Him. But even the
believers which were of the circumcision were astonished at this. Now
therefore why tempt ye God, to lay an heavy yoke upon the neck of the
disciples, which neither we nor our fathers were able to bear? But by the
grace  of the Lord, we believe we shall be saved, even as they.(6) For the
Lord has loosed us from our bonds, and has made our burden light, and has
loosed the heavy yoke from us by His clemency." While I spake these things,
the whole multitude kept silence. But James the Lord's brother answered and
said: "Men and brethren, hearken unto me; Simeon hath declared how God at
first visited to take out a people from the Gentiles for His name. And to
this agree the words of the prophets; as it is written: 'Afterwards I will
return, and will raise again and rebuild the tabernacle of David, which is
fallen down; and I will rebuild its ruins, and will again set it up, that
the residue of men may seek after the Lord, and all the nations upon whom
my name is called, saith the Lord, who doth these things.'(7) Known unto
God are all His works from the beginning of the world. Wherefore my
sentence is, that we do not trouble those who from among the Gentiles turn
unto God: but to charge them that they abstain from the pollutions of the
Gentiles, and from what is sacrificed to idols, and from blood, and from
things strangled, and from fornication; which laws were given to the
ancients who lived before the law, under the law of nature, Enos, Enoch,
Noah, Melchizedek, Job, and if there be any other of the same sort."(8)
Then it seemed good to us the apostles, and to James the bishop, and to the
elders, with the whole Church, to send men chosen from among our own
selves, with Barnabas, and Paul of Tarsus, the apostle of the Gentiles, and
Judas who was called Barsabbas, and Silas, chief men among the brethren,
and wrote by their hand, as follows: "The apostles, and elders, and
brethren,(9) to the brethren of Antioch, Syria, and Cilicia of the
Gentiles, send greeting: Since we have heard that some from us have
troubled you with words, subverting your souls, to whom we gave no such
commandment, it has seemed good to us, when we were met together with one
accord, to send chosen men to you, with our beloved Barnabas and Paul, men
that have hazarded their lives for our Lord Jesus Christ, by whom ye sent
unto us. We have sent also with them Judas and Silas, who shall themselves
declare the same things by mouth. For it seemed good to the Holy Ghost, and
to us, to lay no other burden upon you than these necessary things; that ye
abstain from things offered to idols, and from blood, and from things
strangled, and from fornication: from which things if ye keep yourselves,
ye shall do well. Fare ye well."(10) We accordingly sent this epistle; but
we ourselves remained in Jerusalem many days, consulting together for the
public benefit, for the well ordering of all things.

THAT WE MUST SEPARATE FROM HERETICS.

   XIII. But after a long time we visited the brethren, anti confirmed
them with the word of piety, and charged them to avoid those who, under the
name of Christ and Moses, war against Christ and Moses, and in the clothing
of sheep hide the wolf. For these are false Christs, and false prophets,
and false apostles, deceivers and corrupters, portions of foxes, the
destroyers of the herbs of the vineyards: "for whose sake the love of many
will wax cold. But he that endureth stedfast to the end, the same shall be
saved.(1) Concerning whom, that He might secure us, the Lord declared,
saying: "There will come to you men in sheep's clothing, but inwardly they
are ravening wolves. Ye shall know them by their fruits; take care of them.
For false Christs and false prophets shall arise and shall deceive
many."(2)

WHO WERE THE PREACHERS OF THE CATHOLIC DOCTRINE, AND WHICH ARE THE
COMMANDMENTS GIVEN BY THEM.

   XIV. On whose account also we, who are now assembled in one place,--
Peter and Andrew; James and John, sons of Zebedee; Philip and Bartholomew;
Thomas and Matthew; James the son of Alphaeus, and Lebbaeus who is surnamed
Thaddaeus; and Simon the Canaanite,(3) and Matthias, who instead of Judas
was numbered with us; and James the brother of the Lord and bishop of
Jerusalem, and Paul the teacher of the Gentiles, the chosen vessel, having
all met together, have written to you this Catholic doctrine for the
confirmation of you, to whom the oversight of the universal Church is
committed: wherein we declare unto you, that there is only one God
Almighty, besides whom there is no other, and that you must worship and
adore Him alone, through Jesus Christ our Lord, in the most holy Spirit;(4)
that you are to make use of the sacred Scriptures, the law, and the
prophets; to honour your parents; to avoid all unlawful actions; to believe
the resurrection and the judgment, and to expect the retribution; and to
use all His creatures with thankfulness, as the works of God, and having no
evil in them; to marry after a lawful manner, for such marriage is
unblameable. For "the woman is suited to the man by the Lord;"(5) and the
Lord says: "He that made them from the beginning, made them male and
female; and said, For this cause shall a man leave his father and his
mother, and shall cleave unto his wife: and they two shall be one
flesh."(6) Nor let it be esteemed lawful after marriage to put her away who
is without blame. For says He: "Thou shalt take care to thy spirit, and
shalt not forsake the wife of thy youth; for she is the partner(7) of thy
life, and the remains of thy spirit. I and no other have made her."(8) For
the Lord says: "What God has joined together, let no man put asunder."(9)
For the wife is the partner of life, united by God unto one body from two.
But he that divides that again into two which is become one, is the enemy
of the creation of God, and the adversary of His providence. In like
manner, he that retains her that is corrupted is a transgressor of the law
of nature; since "he that retains an adulteress is foolish and
impious."(10) For says He, "Cut her off from thy flesh;"(11) for she is not
an help, but a snare, bending her mind from thee to another. Nor be ye
circumcised in your flesh, but let the circumcision which is of the heart
by the Spirit suffice for the faithful; for He says, "Be ye circumcised to
your God, and be circumcised in the foreskin of your heart."(12)

THAT WE OUGHT NOT TO REBAPTIZE, NOR TO RECEIVE THAT BAPTISM WHICH IS GIVEN
BY THE UNGODLY, WHICH IS NOT BAPTISM, BUT A POLLUTION.

   XV. Be ye likewise contented with one baptism alone, that which is into
the death of the Lord; not that which is conferred by wicked heretics, but
that which is conferred by unblameable priests, "in the name of the Father,
and of the Son, and of the Holy Ghost:"(13) and let not that which comes
from the ungodly be received by you, nor let that which is done by the
godly be disannulled by a second. For as there is one God, one Christ, and
one Comforter, and one death of the Lord in the body, so let that baptism
which is unto Him be but one. But those that receive polluted baptism from
the ungodly will become partners in their opinions. For they are not
priests. For God says to them: "Because thou hast rejected knowledge, I
will also reject thee from the office of a priest to me."(14) Nor indeed
are those that are baptized by them initiated, but are polluted, not
receiving the remission of sins, but the bond of impiety. And, besides,
they that attempt to baptize those already initiated crucify the Lord
afresh, slay Him a second time, laugh at divine and ridicule holy things,
affront the Spirit, dishonour the sacred blood of Christ as common blood,
are impious against Him that sent, Him that suffered, and Him that
witnessed. Nay, he that, out of contempt, will not be baptized, shall be
condemned as an unbeliever, and shall be reproached as ungrateful and
foolish. For the Lord says: "Except a man be baptized of water and of the
Spirit, he shall by no means enter into the kingdom of heaven."(1) And
again: "He that believeth and is baptized shall be saved; but he that
believeth not shall be damned."(2) But he that says, When I am dying I will
be baptized, lest I should sin and defile my baptism, is ignorant of God,
and forgetful of his own nature. For "do not thou delay to turn unto the
Lord, for thou knowest not what the next day will bring forth."(3) Do you
also baptize your infants, and bring them up in the nurture and admonition
of God. For says He: "Suffer the little children to come unto me, and
forbid them not."(4)

CONCERNING BOOKS WITH FALSE INSCRIPTIONS.

   XVI. We have sent all these things to you, that ye may know our
opinion, what it is; and that ye may not receive those books which obtain
in our name, but are written by the ungodly. For you are not to attend to
the names of the apostles, but to the nature of the things, and their
settled opinions. For we know that Simon and Cleobius, and their followers,
have compiled poisonous books under the name of Christ and of His
disciples, and do carry them about in order to deceive yon who love Christ,
and us His servants. And among the ancients also some have written
apocryphal books of Moses, and Enoch, and Adam, and Isaiah, and David, and
Elijah, and of the three patriarchs, pernicious and repugnant to the truth.
The same things even now have the wicked heretics done, reproaching the
creation, marriage, providence, the begetting of children, the law, and the
prophets; inscribing certain barbarous names, and, as they think, of
angels, but, to speak the truth, of demons, which suggest things to them:
whose doctrine eschew, that ye may not be partakers of the punishment due
to those that write such things for the seduction and perdition of the
faithful and unblameable disciples of the Lord Jesus.

MATRIMONIAL PRECEPTS CONCERNING CLERGYMEN.

   XVII. We have already said, that a bishop, a presbyter, and a deacon,
when they are constituted, must be but once married, whether their wives be
alive or whether they be dead; and that it is not lawful for them, if they
are unmarried when they are ordained, to be married afterwards; or if they
be then married, to marry a second time, but to be content with that wife.
which they had when they came to ordination.(5) We also appoint that the
ministers, and singers, and readers, and porters, shall be only once
married. But if they entered into the clergy before they were married, we
permit them to many, if they have an inclination thereto, lest they sin and
incur punishment.(6) But we do not permit any one of the clergy to take to
wife either a courtesan, or a servant, or a widow, or one that is divorced,
as also the law says. Let the deaconess be a pure virgin; or, at the least,
a widow who has been but once married, faithful, and well esteemed.(7)

AN EXHORTATION COMMANDING TO AVOID THE COMMUNION OF THE IMPIOUS HERETICS.

   XVIII. Receive ye the penitent, for this is the will of God in Christ.
Instruct the catechumens in the elements of religion, and then baptize
them. Eschew the antheistical heretics, who are past repentance, and
separate them from the faithful, and excommunicate them from the Church of
God, and charge the faithful to abstain entirely from them, and not to
partake with them either in sermons or prayers: for these are those that
are enemies to the Church, and lay snares for it; who corrupt the flock,
and defile the heritage of Christ, pretenders only to wisdom, and the
vilest of men; concerning whom Solomon the wise said: "The wicked doers
pretend to act piously." For, says he, "there is a way which seemeth right
to some, but the ends thereof look to the bottom of hell."(8) These are
they concerning whom the Lord declared His mind with bitterness and
severity, saying that "they are false Christs and false teachers;"(9) who
have blasphemed the Spirit of grace, and done despite to the gift they had
from Him after the grace of baptism, "to whom forgiveness shall not be
granted, neither in this world nor in that which is to come;"(10) who are
both more wicked than the Jews and more atheistical than the Gentiles; who
blaspheme the God over all, and tread under foot His Son, and do despite to
the doctrine of the Spirit; who deny the words of God, or pretend
hypocritically to receive them, to the affronting of God, and the deceiving
of those that come among them; who abuse the Holy Scriptures, and as for
righteousness, they do not so much as know what it is; who spoil the Church
of God, as the "little foxes do the vineyard;"(11) whom we exhort you to
avoid, lest you lay traps for your own souls. "For he that walketh with
wise men shall be wise, but he that walketh with the foolish shall be
known."(1) For we ought neither to run along with a thief, nor put in our
lot with an adulterer; since holy David says: "O Lord, I have hated them
that hate Thee, and I am withered away on account of Thy enemies. I hated
them with a perfect hatred: they were to me as enemies."(2) And God
reproaches Jehoshaphat with his friendship towards Ahab, and his league
with him and with Ahaziah, by Jonah the prophet: "Art thou in friendship
with a sinner? Or dost thou aid him that is hated by the Lord?"(3) "For
this cause the wrath of the Lord would be upon thee suddenly, but that thy
heart is found perfect with the Lord. For this cause the Lord hath spared
thee; yet are thy works shattered, and thy ships broken to pieces."(4)
Eschew therefore their fellowship, and estrange yourselves from their
friendship. For concerning them did the prophet declare, and say: "It is
not lawful to rejoice with the ungodly,"(5) says the Lord. For these are
hidden wolves, dumb dogs, that cannot bark, who at present are but few, but
in process of time, when the end of the world draws nigh, will be more in
number and more troublesome, of whom said the Lord, "Will the Son of man,
when He comes, find faith on the earth?"(6) and, "Because iniquity shall
abound, the love of many shall wax cold;" and, "There shall come false
Christs and false prophets, and shall show signs in the heaven, so as, if
it were possible, to deceive the elect:"(7) from whose deceit God, through
Jesus Christ, who is our hope, will deliver us. For we ourselves, as we
passed through the nations, and confirmed the churches. curing some with
much exhortation and healing words, restored them again when they were in
the certain way to death. But those that were incurable we cast out from
the flock, that they might not infect the lambs, which were found with
their scabby disease, but might continue before the Lord God pure and
undefiled, sound and unspotted. And this we did in every city, everywhere
through the whole world, and have left to you the bishops and to the rest
of the priests this very Catholic doctrine worthily and righteously, as a
memorial or confirmation to those who have believed in God; and we have
sent it by our fellow-minister Clement, our most faithful and intimate son
in the Lord, together with Barnabas, and Timothy our most dearly beloved
son, and the genuine Mark, together with whom we recommend to you also
Titus and Luke, and Jason and Lucius, and Sosipater.(8)

SEC. IV.--OF THE LAW.

   By whom also we exhort you in the Lord to abstain from your old
conversation, vain bonds, separations, observances, distinction of meats,
and daily washings: for "old things are passed away; behold, all things are
become new."(9)

TO THOSE THAT SPEAK EVIL OF THE LAW,

   XIX. For since ye have known God through Jesus Christ, and all His
dispensation, as it has been from the beginning, that He gave a plain law
to assist the law of nature,(10) such a one as is pure, saving, and holy,
in which His own name was inscribed,(11) perfect, which is never to fail,
being complete in ten commands, unspotted, converting souls;(12) which,
when the Hebrews forgot, He put them in mind of it by the prophet Malachi,
saying, "Remember ye the law of Moses, the man of God, who gave you in
charge commandments and ordinances."(13) Which law is so very holy and
righteous, that even our Saviour, when on a certain time He healed one
leper, and afterwards nine, said to the first, "Go, show thyself to the
high priest, and offer the gift which Moses commanded for a testimony unto
them;"(14) and afterwards to the nine, "Go, show yourselves to the
priests."(15) For He nowhere has dissolved the law, as Simon pretends, bat
fulfilled it; for He says: "One iota, or one tittle, shall not pass from
the law until all be fulfilled." For says He, "I come not to dissolve the
law, but to fulfil it."(16) For Moses himself, who was at once the
lawgiver, and the high priest, and the prophet, and the king, and Elijah,
the zealous follower of the prophets, were present at our Lord's
transfiguration in the mountain,(17) and witnesses of His incarnation and
of His sufferings, as the intimate friends of Christ, but not as enemies
and strangers. Whence it is demonstrated that the law is good and holy, as
also the prophets.

WHICH IS THE LAW OF NATURE, AND WHICH iS THAT AFTERWARDS INTRODUCED, AND
WHY IT WAS INTRODUCED.

   XX. Now the law is the decalogue, which the Lord promulgated to them
with an audible voice,(18) before the people made that calf which
represented the Egyptian Apis.(19) And the law is righteous, and therefore
is it called the law, because judgments are thence made according to the
law of nature, which the followers of Simon abuse, supposing they shall not
be judged thereby, and so shall escape punishment. This law is good, holy,
and such as lays no compulsion in things positive. For He says: "If thou
wilt make me an altar, thou shalt make it of earth."(1) It does not say,
"Make one," but, "If thou wilt make." It does not impose a necessity, but
gives leave to their own free liberty. For God does not stand in need of
sacrifices, being by nature above all want. But knowing that, as of old,
Abel, beloved of God,  and Noah and Abraham, and those that succeeded,
without being required, but only moved of themselves by the law of nature,
did offer sacrifice to God out of a grateful mind; so He did now permit the
Hebrews, not commanding, but, if they had a mind, permitting them; and if
they offered from a right intention, showing Himself pleased with their
sacrifices. Therefore He says: "If thou desirest to offer, do not offer. to
me as to one that stands in need of it, for I stand in need of nothing; for
the world is mine, and the fulness thereof."(2) But when this people became
forgetful of that, and called upon a calf as God, instead of the true God,
and to him  did ascribe the cause of their coming out of Egypt, saying,
"These are thy gods, O lsrael, which have brought thee out of the land of
Egypt;"(3) and when these men had committed: wickedness with the
"similitude of a calf that eateth hay;" and denied God who had visited
them by Moses(4) in their afflictions, and had done signs with his hand and
rod, and had smitten the Egyptians with ten plagues; who bad divided the
waters of the Red Sea into two parts;  who had led them in the midst of the
water, as  a horse upon the ground; who had drowned their enemies, and
those that laid wait for them;  who at Marah had made sweet the bitter
fountain; who had brought water out of the sharp rock till they were
satisfied; who had overshadowed them with a pillar of a cloud on account of
the immoderate heat, and with a pillar of fire  which enlightened and
guided them when they knew not which way they were to go; who gave them
manna from heaven, and gave them quails for flesh from the sea;(5) who gave
them the law in the mountain; whose voice He had vouchsafed to let them
hear; Him did they deny, and said to Aaron, "Make us gods who shall go
before us;"(6) and they made a molten calf, and sacrificed to an idol;--
then was God angry, as being ungratefully treated by them, and bound them
with bonds which could not be loosed, with a mortifying burden and a hard
collar, and no longer said, "If thou makest," but, "Make an altar," and
sacrifice perpetually; for thou art forgetful and ungrateful. Offer burnt-
offerings therefore continually, that thou mayest be mindful of me. For
since thou hast wickedly abused thy power, I lay a necessity upon thee for
the time to come, and I command thee to abstain from certain meats; and I
ordain thee the distinction of clean and unclean creatures, although every
creature is good, as being made by me; and I appoint thee several
separations, purgations, frequent washings and sprinklings, several
purifications, and several times of rest; and if thou neglectest any of
them, I determine that punishment which is proper to the disobedient, that
being pressed and galled by thy collar, thou mayest depart from the error
of polytheism, and laying aside that, "These are thy gods, O Israel,"(3)
mayest be mindful of that, "Hear, O lsrael, the Lord thy God is one
Lord;"(7) and mayest run back again to that law which is inserted by me in
the nature of all men, "that there is only one God in heaven and on earth,
and to love Him with all thy heart, and all thy might, and all thy mind,"
and to fear none but Him, nor to admit the names of other gods into thy
mind, nor to let thy tongue utter them out of thy mouth. He bound them for
the hardness of their hearts, that by sacrificing, and resting, and
purifying themselves, and by similar observances, they might come to the
knowledge of God, who ordained these things for them.

THAT WE WHO BELIEVE IN CHRIST ARE UNDER GRACE, AND NOT UNDER THE SERVITUDE
OF THAT ADDITIONAL LAW.

   XXI. "But blessed are your eyes, for they see; and your ears, for they
hear."(8)  Yours, I say, who have believed in the one God, not by
necessity, but by a sound understanding, in obedience to Him that called
you. For you are released from the bonds, and freed from the servitude. For
says He:(9) "I call you no longer servants, but friends; for all things
that I have heard of my Father have I made known unto you."(10) For to them
that would not see nor hear, not for the want of those senses, but for the
excess of their wickedness, "I gave statutes that were not good, and
judgments whereby they would not live;"(11) they are looked upon as not
good, as burnings and a sword, and medicines are esteemed enemies by the
sick, and impossible to be observed on account of their obstinacy: whence
also they brought death upon them being not obeyed.

THAT THE LAW FOR SACRIFICES IS ADDITIONAL, WHICH CHRIST WHEN HE CAME TOOK
AWAY.

   XXII. You therefore are blessed who are delivered from the curse, For
Christ, the Son of God, by His coming has confirmed and completed the law,
but has taken away the additional precepts, although not all of them, yet
at least the more grievous ones; having confirmed the former, and abolished
the latter, and has again set the free-will of man at liberty, not
subjecting him to the penalty of a temporal death, but giving laws to him
according to another constitution. Wherefore He says: "If any man will come
after me, let him come."(1) And again: "Will ye also go away?"(2) And
besides, before His coining He refused the sacrifices of the people, while
they frequently offered them, when they sinned against Him, and thought He
was to be appeased by sacrifices, but not by repentance. For thus He
speaks: "Why dost thou bring to me frankincense from Saba, and cinnamon
from a remote land? Your burnt-offerings are not acceptable, and your
sacrifices are not sweet to me."(3) And afterwards: "Gather your burnt-
offerings, together with your sacrifices, and eat flesh. For I did not
command you, when I brought you out of the land of Egypt, concerning burnt-
offerings and sacrifices."(4) And He says by Isaiah: "To what purpose do ye
bring me a multitude of sacrifices? saith the Lord. I am full of the burnt-
offerings of rams, and I will not accept the fat of lambs, and the blood of
bulls and of goats. Nor do you come and appear before me; for who hath
required these things at your hands? Do not go on to tread my courts any
more. If you bring me fine flour, it is vain: incense is an abomination
unto me: your new moons, and your Sabbaths, and your great day, I cannot
bear them: your fasts, and your rests, and your feasts, my soul hateth
them; I am over-full of them."(5) And He says by another: "Depart from me;
the sound of thine hymns, and the psalms of thy musical instruments, I will
not hear."(6) And Samuel says to Saul, when he thought to sacrifice:
"Obedience is better than sacrifice, and hearkening than the fat of rams.
For, behold, the Lord does not so much delight in sacrifice, as in obeying
Him."(7) And He says by David: "I will take no calves out of thine house,
nor he-goats out of thy flock. If I should be hungry, I would not tell
thee; for the whole world is mine, and the fulness thereof. Shall I eat the
flesh of bulls, or drink the blood of goats? Sacrifice to God the sacrifice
of praise, and pay thy vows to the Most High."(8) And in all the Scriptures
in like manner He refuses their sacrifices on account of their sinning
against Him. For "the sacrifices of the impious are an abomination with the
Lord, since they offer them in an unlawful manner."(9) And again: "Their
sacrifices are to them as bread of lamentation; all that eat of them shall
be defiled."(10) If, therefore, before His coining He sought for "a clean
heart and a contrite spirit"(11) more than sacrifices, much rather would He
abrogate those sacrifices, I mean those by blood, when He came. Yet He so
abrogated them as that He first fulfilled them. For He was both
circumcised, and sprinkled, and offered sacrifices and whole burnt-
offerings, and made use of the rest of their customs. And He that was the
Lawgiver became Himself the fulfilling of the law; not taking away the law
of nature, but abrogating those additional laws that were afterwards
introduced, although not all of them neither.

HOW CHRIST BECAME A FULFILLER OF THE LAW, AND WHAT PARTS OF IT HE PUT A
PERIOD TO, OR CHANGED, OR TRANSFERRED.

   XXIII. For He did not take away the law of nature, but confirmed it.
For He that said in the law, "The Lord thy God is one Lord;"(12) the same
says in the Gospel, "That they might know Thee, the only true God."(13) And
He that said, "Thou shalt love thy neighhour as thyself,"(14) says in the
Gospel, renewing the same precept, "A new commandment I give unto you, that
ye love one another."(15) He who then forbade murder, does now forbid
causeless anger.(16) He that forbade adultery, does now forbid all unlawful
lust. He that forbade stealing, now pronounces him most happy who supplies
those that are in want out of his own labours.(17) He that forbade hatred,
now pronounces him blessed that loves his enemies.(18) He that forbade
revenge, now commands long-suffering;(19) not as if just revenge were an
unrighteous thing, but because long-suffering is more excellent. Nor did He
make laws to root out our natural passions, but only to forbid the excess
of them.(20) He who had commanded to honour our parents, was Himself
subject to them.(1) He who had commanded to keep the Sabbath, by resting
thereon for the sake of meditating on the laws,  has now commanded us to
consider of the law of creation, and of providence every day, and to return
thanks to God, He abrogated circumcision when He had Himself fulfilled it.
For He it was "to whom the inheritance was reserved, who was the
expectation of the nations."(2) He who made a law for swearing rightly, and
forbade perjury, has now charged us not to swear at all.(3) He has in
several ways changed baptism, sacrifice, the priesthood, and the divine
service, which was confined to one place: for instead of daily baptisms, He
has given only one, which is that into His death. Instead of one tribe, He
has appointed that out of every nation the best should be ordained for the
priesthood; and that not their bodies should be examined for blemishes, but
their religion and their lives. Instead of a bloody sacrifice, He has
appointed that reasonable and unbloody mystical one of His body and blood,
which is performed to represent the death of the Lord by symbols. Instead
of the divine service confined to one place, He has commanded and appointed
that He should be glorified from sun-rising to sunsetting in every place of
His dominion.(4) He did not therefore take away the law from us, but the
bonds. For concerning the law Moses says: "Thou shalt meditate on the word
which I command thee, sitting in thine house, and rising up, and walking in
the way."(5) And David says: "His delight is in the law of the Lord, and in
His law will he meditate day and night."(6) For everywhere would he have us
subject to His laws, but not transgressors of them. For says He: "Blessed
are the undefiled in the way, who walk in the law of the Lord. Blessed are
they that search out His testimonies; with their whole heart shall they
seek Him."(7) And again: "Blessed are we, O Israel, because those things
that are pleasing to God are known to us."(8) And the Lord says: "If ye
know these things, happy are ye if ye do them."(9)

THAT IT PLEASED THE LORD THAT THE LAW OF RIGHTEOUSNESS SHOULD BE
DEMONSTRATED BY THE ROMANS.

   XXIV. Nor does He desire that the law of righteousness should only be
demonstrated by us; but He is pleased that it should appear and shine by
means of the Romans. For these Romans, believing in the Lord, left off
their polytheism and injustice, and entertain the good, and punish the bad.
But they hold the Jews under tribute, and do not suffer them to make use of
their own ordinances.

HOW GOD, ON ACCOUNT OF THEIR IMPIETY TOWARDS CHRIST, MADE THE JEWS
CAPTIVES, AND PLACED THEM UNDER TRIBUTE.

   XXV. Because, indeed, they drew servitude upon themselves voluntarily,
when they said, "We have no king but Caesar;"(10) and, "If we do not slay
Christ, all men will believe in Him, and the Romans will come and will take
away both our place and nation."(11) And so they prophesied unwittingly.
For accordingly the nations believed on Him, and they themselves were
deprived by the Romans of their power, and of their legal worship; and they
have been forbidden to slay whom they please, and to sacrifice when they
will. Wherefore they are accursed, as not able to perform the things they
are commanded to do. For says He: "Cursed be he that does not continue in
all things that are written in the book of the law to do them."(12) Now it
is impossible in their dispersion, while they are among the heathen, for
them to perform all things in their law. For the divine Moses forbids both
to rear an altar out of Jerusalem, and to read the law out of the bounds of
Judea.(13) Let us therefore follow Christ, that we may inherit His
blessings. Let us walk after the law and the prophets by the Gospel. Let us
eschew the worshippers of many gods, and the murderers of Christ, and the
murderers of the prophets, and the wicked and atheistical heretics. Let us
be obedient to Christ as to our King, as having authority to change several
constitutions, and having, as a legislator, wisdom to make new
constitutions in different circumstances; yet so that everywhere the laws
of nature be immutably preserved.

SEC. V.--THE TEACHING OF THE APOSTLES IN OPPOSITION TO JEWISH AND GENTILE
SUPERSTITIONS, ESPECIALLY IN REGARD TO MARRIAGE AND FUNERALS.

THAT WE OUGHT TO AVOID THE HERETICS AS THE CORRUPTERS OF SOULS.

   XXVI. Do you therefore, O bishops, and ye of the laity, avoid all
heretics who abuse the law and the prophets. For they are enemies to God
Almighty, and disobey Him, and do not confess Christ to be the Son of God.
For they also deny His generation according to the flesh; they are ashamed
of the cross; they abuse His passion and His death; they know not His
resurrection; they take away His generation before all ages. Nay, some of
them are impious after another manner, imagining the Lord to be a mere man,
supposing Him to consist of a soul and body. But others of them suppose
that Jesus Himself is the God over all, and glorify Him as His own Father,
and suppose Him to be both the Son and the Comforter; than which doctrines
what can be more detestable? Others, again, of them do refuse certain
meats, and say that marriage with the procreation of children is evil, and
the contrivance of the devil; and being ungodly themselves, they are not
willing to rise again from the dead on account of their wickedness.
Wherefore also they ridicule the resurrection, and say, We are holy people,
unwilling to eat and to drink; and they fancy that they shall rise again
from the dead demons without flesh, who shall be condemned for ever in
eternal fire. Fly therefore from them, lest ye perish with them in their
impieties.

OF SOME JEWISH AND GENTILE OBSERVANCES.

   XXVII. Now if any persons keep to the Jewish customs and observances
concerning the natural emission and nocturnal pollutions, and the lawful
conjugal acts,(1) let them tell us whether in those hours or days, when
they undergo any such thing, they observe not to pray, or to touch a Bible,
or to partake of the Eucharist? And if they own it to be so, it is plain
they are void of the Holy Spirit, which always continues with the faithful.
For concerning holy persons Solomon says: "That every one may prepare
himself, that so when he sleeps it may keep him, and when he arises it may
talk with him."(2) For if thou thinkest, O woman, when thou art seven  days
in thy separation, that thou art void of the Holy Spirit, then if thou
shouldest die suddenly thou wilt depart void of the Spirit, and without
assured hope in God; or else thou must imagine that the Spirit always is
inseparable from thee, as not being in a place. But thou standest in need
of prayer and the Eucharist, and the coming of the Holy Ghost, as having
been guilty of no fault  in this matter. For neither lawful mixture, nor
child-bearing, nor the menstrual purgation, nor nocturnal pollution, can
defile the nature of a man, or separate the Holy Spirit from him. Nothing
but impiety and unlawful practice can do that. For the Holy Spirit always
abides with those that are possessed of it, so long as they are worthy; and
those from whom it is departed, it leaves them desolate, and exposed to the
wicked spirit. Now every man is filled either with the holy or with the
unclean spirit; and it is not possible to avoid the one or the other,
unless they can receive opposite spirits. For the Comforter hates every
lie, and the devil hates all truth. But every one that is baptized
agreeably to the truth is separated from the diabolical spirit, and is
under the Holy Spirit; and the Holy Spirit remains with him so long as he
is doing good, and fills him with wisdom and understanding, and suffers not
the wicked spirit to approach him, but watches over his goings. Thou
therefore, O woman, if, as thou sayest, in the days of thy separation thou
art void of the Holy Spirit, thou art then filled with the unclean one; for
by neglecting to pray and to read thou wilt invite him to thee, though he
were unwilling. For this spirit, of all others, loves the ungrateful, the
slothful, the careless, and the drowsy, since he himself by ingratitude was
distempered with evil mind, and was thereby deprived by God his dignity;
having rather chosen to be a devil than an archangel. Wherefore, O woman,
eschew such vain words, and be ever mindful of God that created thee, and
pray to Him. For He is thy Lord, and the Lord of the universe; and meditate
in His laws without observing any such things, such as the natural
purgation, lawful mixture, child-birth, a miscarriage, or a blemish of the
body; since such observations are the vain inventions of foolish men, and
such inventions as have no sense in them. Neither the burial of a man, nor
a dead man's bone, nor a sepulchre, nor any particular sort of food, nor
the nocturnal pollution, can defile the soul of man; but only impiety
towards God, and transgression, and injustice towards one's neighbour; I
mean rapine, violence, or if there be anything contrary to His
righteousness, adultery or fornication. Wherefore, beloved, avoid and
eschew such observations, for they are heathenish. For we do not abominate
a dead man, as do they, seeing we hope that he will live again. Nor do we
hate lawful mixture; for it is their practice to act impiously in such
instances. For the conjunction of man and wife, if it be with
righteousness, is agreeable to the mind of God. "For He that made them at
the beginning made them male and female; and He blessed them, and said,
Increase and multiply, and fill the earth."(3) If, therefore, the
difference of sexes was made by the will of God for the generation of
multitudes, then must the conjunction of male and female be also acceptable
to His mind.

OF THE LOVE OF BOYS, ADULTERY, AND FORNICATION.

   XXVIII. But we do not say so of that mixture that is contrary to
nature, or of any unlawful practice; for such are enmity to God. For the
sin of Sodom is contrary to nature, as is also that with brute beasts. But
adultery and fornication are against the law; the one whereof is impiety,
the other injustice, and, in a word, no other than a great sin. But neither
sort of them is without its punishment in its own proper nature. For the
practisers of one sort attempt the dissolution of the world, and endeavour
to make the natural course of things to change for one that is unnatural;
but those of the second son--the adulterers--are unjust by corrupting
others' marriages, and dividing into two what God hath made one, rendering
the children suspected, and exposing the true husband to the snares of
others. And fornication is the destruction of one's own flesh, not being
made use of for the procreation of children, but entirely for the sake of
pleasure, which is a mark of incontinency, and not a sign of virtue. All
these things are forbidden by the laws; for thus say the oracles: "Thou
shalt not lie with mankind as with womankind."(1) "For such a one is
accursed, and ye shall stone them with stones: they have wrought
abomination."(2) "Every one that lieth with a beast, slay ye him: he has
wrought wickedness in his people."(3) "And if any one defile a married
woman, slay ye them both: they have wrought wickedness; they are guilty;
let them die."(4) And  afterwards: "There shall not be a fornicator among
the children of Israel, and there shall not be an whore among the daughters
of Israel. Thou shalt not offer the hire of an harlot to the Lord thy God
upon the altar, nor the price of a dog."(5) "For the vows arising from the
hire of an harlot are not clean."(6) These things the laws have forbidden,
but they have honoured marriage, and have called it blessed, since God has
blessed it who joined male and female together.(7) And wise Solomon
somewhere says: "A wife is suited to her husband by the Lord."(8) And David
says: "Thy wife is like a flourishing vine in the sides of thine house; thy
children like olive-branches round about thy table. Behold, thus shall the
man be blessed that feareth the Lord." (9) Wherefore "marriage is
honourable"(10) and comely, and the begetting of children pure, for there
is no evil in that which is good. Therefore neither is the natural
purgation abominable  before God, who has ordered it to happen to women
within the space of thirty days for their advantage and healthful state,
who do less move about, and keep usually at home in the house. Nay,
moreover, even in the Gospel, when the woman with the perpetual purgation
of blood(11)  touched the saving border of the Lord's garment in hope of
being healed, He was not angry at her, nor did complain of her at all; but,
on the contrary, He healed her, saying, "Thy faith hath saved thee." When
the natural purgations do appear in the wives, let not their husbands
approach them, out of regard to the children to be begotten; for the law
has forbidden it, for it says: "Thou shalt not come near thy wife when she
is in her separation."(12) Nor, indeed, let them frequent their wives'
company when they are with child.(13) For they do this not for the
begetting of children, but for the sake of pleasure. Now a lover of God
ought not to be a lover of pleasure.

HOW WIVES OUGHT TO BE SUBJECT TO THEIR OWN HUSBANDS, AND HUSBANDS OUGHT TO
LOVE THEIR OWN WIVES.

   XXXIX. Ye wives, be subject to your own husbands, and have them in
esteem, and serve them with fear and love, as holy Sarah honoured Abraham.
For she could not endure to call him by his name, but called him lord, when
she said, "My lord is old."(14) In like manner, ye husbands, love your own
wives as your own members, as partners in life, and fellow-helpers for the
procreation of children. For says He, "Rejoice with the wife of thy youth.
Let her conversation be to thee as a loving hind, and a pleasant foal; let
her alone guide thee, and be with thee at all times: for if thou beest
every way encompassed with her friendship, thou wilt be happy in her
society."(15) Love them therefore as your own members, as your very bodies;
for so it is written, "The Lord has testified between thee and between the
wife of thy youth; and she is thy partner, and another has not made her:
and she is the remains of thy spirit;" and, "Take heed to your spirit, and
do not forsake the wife of thy youth."(16) An husband, therefore, and a
wife, when they company together in lawful marriage, and rise from one
another, may  pray without any observations, and without washing are clean.
But whosoever corrupts and defiles another man's wife, or is defiled with
an harlot, when he arises up from her, though he should wash himself in the
entire ocean and all the rivers, cannot be clean.

SEC. VI.--CONCLUSION OF THE WORK.

THAT IT IS THE CUSTOM OF JEWS AND GENTILES TO OBSERVE NATURAL PURGATIONS,
AND TO ABOMINATE THE REMAINS OF THE DEAD; BUT THAT ALL THIS IS CONTRARY TO
CHRISTIANITY.

   XXX. Do not therefore keep any such observances about legal and natural
purgations, as thinking you are defiled by them. Neither do you seek after
Jewish separations, or perpetual washings, or purifications upon the touch
of a dead body. But without such observations assemble in the dormitories,
reading the holy books, and singing for the martyrs which are fallen
asleep, and for all the saints from the beginning of the world, and for
your brethren that are asleep in the Lord, and offer the acceptable
Eucharist, the representation of the royal body of Christ, both in your
churches and in the dormitories; and in the funerals of the departed,
accompany them with singing, if they were faithful in Christ. For "precious
in the sight of the Lord is the death of His saints."(1) And again: "O my
soul, return unto thy rest, for the Lord hath done thee good."(2) And
elsewhere: "The memory of the just is with encomiums."(3) And, "The souls
of the righteous are in the hands of God."(4) For those that have believed
in God, although they are asleep, are not dead. For our Saviour says to
the Sadducees: "But concerning the resurrection of the dead, have ye not
read that which is written, I am the God of Abraham, and the God of Isaac,
and the God of Jacob? God, therefore, is not the God of the dead, but of
the living; for all live to Him."(5) Wherefore, of those that live with
God, even their very relics are not without honour. For even Elisha the
prophet, after he was fallen asleep, raised up a dead man who was slain by
the pirates of Syria.(6) For his body touched the bones of Elisha, and he
arose and revived. Now this would not have happened unless the body of
Elisha were holy. And chaste Joseph embraced Jacob after he was dead upon
his bed;(7) and Moses and Joshua the son of Nun carried away the relics of
Joseph,(8) and did not esteem it a defilement. Whence you also, O bishops,
and the rest, who without such observances touch the departed, ought not to
think yourselves defiled. Nor abhor the relics of such persons, but avoid
such observances, for they are foolish. And adorn yourselves with holiness
and chastity, that ye may become partakers of immortality, and partners of
the kingdom of God, and may receive the promise of God, and may rest for
ever, through Jesus Christ our Saviour.

   To Him, therefore, who is able to open the ears of your hearts to the
receiving the oracles of God administered to you both by the Gospel and by
the teaching of Jesus Christ of Nazareth; who was crucified under Pontius
Pilate and Herod, and died, and rose again from the dead, and will come
again at the end of the world with power and great glory, and will raise
the dead, and put an end to this world, and distribute to every one
according to his deserts: to Him that has given us Himself for an earnest
of the resurrection; who was taken up into the heavens by the power of His
God and Father in our sight, who ate and drank with Him for forty days
after He arose from the dead; who  is sat down on the right hand of the
throne of the majesty of Almighty God upon the cherubim; to whom it was
said, "Sit Thou on my right hand, until I make Thine enemies Thy
footstool;"(9) whom the most blessed Stephen saw standing at the right hand
of power, and cried out, and said, "Behold, I see the heavens opened, and
the Son of man standing at the right hand of God,"(10)as the High Priest of
all the rational orders,--through Him, worship, and majesty, and glory be
given to Almighty God, both now and for evermore.(11) Amen.

CONSTITUTIONS OF THE HOLY APOSTLES

BOOK VII.

CONCERNING THE CHRISTIAN LIFE, AND THE EUCHARIST, AND THE INITIATION INTO
CHRIST.

SEC. I.--ON THE TWO WAYS,(1)--THE WAY OF LIFE AND THE WAY OF DEATH.

THAT THERE ARE TWO WAYS,--THE ONE NATURAL, OF LIFE, AND THE OTHER
INTRODUCED AFTERWARDS, OF DEATH; AND THAT THE FORMER IS FROM GOD, AND THE
LATTER OF ERROR, FROM THE SNARES OF THE ADVERSARY.

   1. THE lawgiver Moses said to the Israelites, "Behold, I have set
before your face the way of life and the way of death;"(2) and added,
"Choose life, that thou mayest live."(3) Elijah the prophet also said to
the people: "How long will you halt with both your legs? If the Lord be
God, follow Him."(4) The Lord Jesus also said justly: "No one can serve two
masters: for either he will hate the one, and love the other; or else he
will hold to the one, and despise the other."(5) We also, following our
teacher Christ, "who is the Saviour of all men, especially of those that
believe,"(6) are obliged to say that there are two ways--the one of life,
the other  of death;(7) which have no comparison one with another, for they
are very different,(8) or rather entirely separate; and the way of life is
that of nature, but that of death was afterwards introduced,--it not being
according to the mind of God, but from the snares of the adversary.(9)

MORAL EXHORTATIONS OF THE LORD'S CONSTITUTIONS AGREEING WITH THE ANCIENT
PROHIBITIONS OF THE DIVINE LAWS. THE PROHIBITION OF ANGER, SPITE,
CORRUPTION, ADULTERY, AND EVERY FORBIDDEN ACTION.

   II. The first way, therefore, is that of life; and is this,(10) which
the law also does appoint: "To love the Lord God with all thy mind, and
with  all thy soul, who is the one and only God, besides whom there is no
other;"(11) "and thy   neighbour as thyself."(12)And whatsoever thou
wouldest not should be done to thee, that do not thou to another."(13)
"Bless them that curse you; pray for them that despitefully use you."(14)
"Love your enemies; for what thanks is it if ye love those that love you?
for even the Gentiles do the same."(15) "But do ye love those that hate
you, and ye shall have no enemy." For says He, "Thou shalt not hate any
man; no, not an Egyptian, nor an Edomite;"(16) for they are all the
workmanship of God. Avoid not the persons, but the sentiments, of the
wicked. "Abstain from fleshly and worldly lusts."(17) "If any one gives
thee a stroke on thy right cheek, turn to him the other also."(18) Not that
revenge is evil, but that patience is more honourable. For David says, "If
I have made returns to them that repaid me evil."(19) "If any one compel
thee to go a mile, go with him twain."(20) And, "He that will sue thee at
the law, and take away thy coat, let him have thy cloak also."(21) "And
from him that taketh thy goods, require them not again."(22) "Give to him
that asketh thee, and from him that would borrow of thee do not shut thy
hand."(23) For "the righteous man is pitiful, and lendeth."(24) For your
Father would have you give to all, who Himself "maketh His sun to rise on
the   evil and on the good, and sendeth His rain on the just and on the
unjust."(25) It is therefore  reasonable to give to all out of thine own
labours;   for says He, "Honour the Lord out of thy righteous labours,"(1)
but so that the saints be preferred.(2) "Thou shalt not kill;"(3) that is,
thou shalt not destroy a man like thyself: for thou dissolvest what was
well made. Not as if all killing were wicked, but only that of the
innocent: but the killing which is just is reserved to the magistrates
alone. "Thou shalt not commit adultery:" for thou dividest one flesh into
two. "They two shall be one flesh:"(4) for the husband and wife are one in
nature, in consent, in union, in disposition, and the conduct of life; but
they are separated in sex and number. "Thou shall not corrupt boys:"(5) for
this wickedness is contrary to nature, and arose from Sodom, which was
therefore entirely consumed with fire sent from God.(6) "Let such a one be
accursed: and all the people shall say, So be it."(7) "Thou shall not
commit fornication:" for says He, "There shall not be a fornicator among
the children of Israel."(8) "Thou shalt not steal:" for Achan, whet he had
stolen in Israel at Jericho, was stoned to death;(9) and Gehazi, who stole,
and told a lie, inherited the leprosy of Naaman;(10) and Judas, who stole
the poor's money, betrayed the Lord of glory to the Jews,(11) and repented,
and hanged himself, and burst asunder in the midst, and all his bowels
gushed out;(12) and Ananias, and Sapphira his wife, who stole their own
goods, and "tempted the Spirit of the Lord," were immediately, at the
sentence of Peter our fellow-apostle, struck dead.(13)

THE PROHIBITION OF CONJURING, MURDER OF INFANTS, PERJURY, AND FALSE
WITNESS.

   III. Thou shalt not use magic.(14) Thou shalt not use witchcraft; for
He says, "Ye shall not suffer a witch to live."(15) Thou shall not slay thy
child by causing abortion, nor kill that which is begotten; for "everything
that is shaped, and has received a soul from God, if it be slain, shall be
avenged, as being unjustly destroyed."(16) "Thou shalt not covet the things
that belong to thy neighbour, as his wife, or his servant, or his ox, or
his field." "Thou shalt not forswear thyself; for it is said, "Thou shalt
not swear at all."(17) But if that cannot be avoided, thou shalt swear
truly; for" every one that swears by Him shall be commended."(18) "Thou
shalt not bear false witness;" for "he that falsely accuses the needy
provokes to anger Him that made him."(19)

THE PROHIBITION OF EVIL-SPEAKING AND PASSION, OF DECEITFUL CONDUCT, OR IDLE
WORDS, LIES, COVETOUSNESS, AND HYPOCRISY.

   IV. Thou shall not speak evil;(20) for says He, "Love not to speak
evil, lest thou beest taken away." Nor shalt thou be mindful of injuries;
for "the ways of those that remember injuries are unto death."(21) Thou
shall not be double-minded nor double-tongued; for "a man's own lips are a
strong snare to him,"(22) and "a talkative person shall not be prospered
upon earth."(23) Thy words shall not be vain; for "ye shall give an account
of every idle word."(24) Thou shalt not tell lies: for says He, "Thou shalt
destroy all those that speak lies."(25) Thou shalt not be covetous nor
rapacious: for says He, "Woe to him that is covetous towards his neighbour
with an evil covetousness."(26)

THE PROHIBITION OF MALIGNITY, ACCEPTATION OF PERSONS, WRATH, MALICE, AND
ENVY.

   V. Thou shalt not be an hypocrite, lest thy "portion be with them."(27)
Thou shalt not be ill-natured nor proud: for "God resisteth the proud."(28)
"Thou shalt not accept persons in judgment; for the judgment is the
Lord's." "Thou shalt not hate any man; thou shalt surely reprove thy
brother, and not become guilty on his account;"(29) and, "Reprove a wise
man, and he will love thee."(30) Eschew all evil, and all that is like it:
for says He, "Abstain from injustice, and trembling shall not come nigh
thee."(31) Be not soon angry, nor spiteful, nor passionate, nor furious,
nor daring, lest thou undergo the fate of Cain, and of Saul, and of Joab:
for the first of these slew his brother Abel, because Abel was found to be
preferred before him with God, and because Abel's sacrifice was
preferred;(32) the second persecuted holy David, who had slain Goliah the
Philistine, being envious of the praises of the women who danced;(33) the
third slew two generals of armies--Abner of Israel, and Amasa of Judah.(1)

CONCERNING AUGURY AND ENCHANTMENTS.

   VI. Be not a diviner, for that leads to idolatry;(2) for says Samuel,
"Divination is sin;"(3) and, "There shall be no divination in Jacob, nor
soothsaying in Israel."(4) Thou shalt not use enchantments or purgations
for thy child. Thou shall not be a soothsayer nor a diviner by great or
little birds. Nor shalt thou learn wicked arts; for all these things has
the law forbidden.(5) Be not one that wishes for evil, for thou wilt be led
into intolerable sins. Thou shalt not speak obscenely, nor use wanton
glances, nor be a drunkard; for from such causes arise whoredoms and
adulteries. Be not a lover of money, lest thou "serve mammon instead of
God."(6) Be not vainglorious, nor haughty, nor high-minded. For from all
these things arrogance does spring. Remember him who said: "Lord, my heart
is not haughty, nor mine eyes lofty: I have not exercised myself in great
matters, nor in things too high for me; but I was humble."(7)

THE PROHIBITION OF MURMURING, INSOLENCE, PRIDE, AND ARROGANCE.

   VII. Be not a murmurer, remembering the   punishment which those
underwent who murmured against Moses. Be not self-willed, be not malicious,
be not hard-hearted, be not passionate, be not mean-spirited; for all these
things lead to blasphemy. But be meek, as were Moses and David,(8) since
"the meek shall inherit the earth."(9)

CONCERNING LONG-SUFFERING, SIMPLICITY, MEEKNESS, AND PATIENCE.

   VIII. Be slow to wrath; for such a one is very prudent, since "he that
is hasty of spirit is a very fool."(10) Be merciful; for "blessed are the
merciful: for they shall obtain mercy."(11) Be sincere, quiet, good,
"trembling at the word of God."(12) Thou shalt not exalt thyself, as did
the Pharisee; for "every one that exalteth himself shall be abased,"(13)
and "that which is of high esteem with man is abomination with God."(14)
Thou shalt not entertain confidence in thy soul; for "a confident man shall
fall into mischief."(15) Thou shalt not go along with the foolish, but with
the wise and righteous; for "he that walketh(16) with wise men shall be
wise, but he that walketh with the foolish shall be known."(17) Receive the
afflictions that fall upon thee with an even mind, and the chances of life
without over-much sorrow, knowing that a reward shall be given to thee by
God, as was given to Job and to Lazarus.(18)

THAT IT IS OUR DUTY TO ESTEEM OUR CHRISTIAN TEACHERS ABOVE OUR PARENTS--THE
FORMER BEING THE MEANS OF OUR WELL-BEING, THE OTHER ONLY OF OUR BEING.

   IX. Thou shalt honour him that speaks to thee the word of God, and be
mindful of him day and night; and thou shalt reverence him,(19) not as the
author of thy birth, but as one that is made the occasion of thy well-
being. For where the doctrine concerning God is, there God is present. Thou
shalt every day seek the face of the saints, that thou mayest acquiesce in
their words.

THAT WE OUGHT NOT TO DIVIDE OURSELVES FROM THE SAINTS, BUT TO MAKE PEACE
BETWEEN THOSE THAT QUARREL, TO JUDGE RIGHTEOUSLY, AND NOT TO ACCEPT
PERSONS.

   X. Thou shalt not make schisms among the saints, but be mindful of the
followers of Corah.(20) Thou shalt make peace between those that are at
variance, as Moses did when he persuaded them to be friends.(21) Thou shalt
judge righteously; for "the judgment is the Lord's."(22) Thou shalt not
accept persons when thou reprovest for sins; but do as Elijah and Micaiah
did to Ahab, and Ebedmelech the Ethiopian to Zedekiah, and Nathan to David,
and John to Herod.(23)

CONCERNING HIM THAT IS DOUBLE-MINDED AND DESPONDING.

   XI. Be not of a doubtful mind in thy prayer, whether it shall be
granted or no. For the Lord said to me Peter upon the sea: "O thou of
little faith, wherefore didst thou doubt?"(24) "Be not thou ready to
stretch out thy hand to receive, and to shut it when thou shouldst
give."(25)

CONCERNING DOING GOOD.

   XII. If thou hast by the work of thy hands, give, that thou mayest
labour for the redemption of thy sins; for "by alms and acts of faith sins
are purged away."(1) Thou shalt not grudge to give to the poor, nor when
thou hast given shalt thou murmur; for thou shalt know who will repay thee
thy reward. For says he: "He that hath mercy on the poor man lendeth to the
Lord; according to his gift, so shall it be repaid him again."(2) Thou
shalt not turn away from him that is needy; for says he: "He that stoppeth
his ears, that he may not hear the cry of the needy, himself also shall
call, and there shall be none to hear him."(3) Thou shall communicate in
all things to thy brother, and shall not say thy gods are thine own; for
the common participation of the necessaries of life is appointed to all men
by God. Thou shalt not take off thine hand from thy son or from thy
daughter, but shalt teach them the fear of God from their youth; for says
he: "Correct thy son, so shall he afford thee good hope."(4)

HOW MASTERS OUGHT TO BEHAVE THEMSELVES TO THEIR SERVANTS, AND HOW SERVANTS
OUGHT TO BE SUBJECT.

   XIII. Thou shall not command thy man-servant, or lily maid-servant, who
trust in the same God, with bitterness of soul, lest they groan against
thee, and wrath be upon thee from God. And, ye servants, "be subject to
your masters,"(5) as to the representatives of God, with attention and
fear, "as to the Lord, and not to men."(6)

CONCERNING HYPOCRISY, AND OBEDIENCE TO THE LAWS, AND CONFESSION OF SINS.

   XIV. Thou shalt hate all hypocrisy; and whatsoever is pleasing to the
Lord, that shalt thou do. By no means forsake the commands of the  Lord.
But thou shalt observe what things thou hast received from Him, neither
adding to them  nor taking away from them. "For thou shalt not add unto His
words, lest He convict thee, and thou becomest a liar."(7) Thou shalt
confess thy sins unto the Lord thy God; and thou shalt not add unto them,
that it may be well with thee from the Lord thy God, who willeth not the
death of a sinner, but his repentance.

CONCERNING THE OBSERVANCE DUE TO PARENTS.

   XV. Thou shalt be observant to thy father and mother as the causes of
thy being born, that thou mayest live long on the earth which the Lord thy
God giveth thee. Do not overlook thy brethren or thy kinsfolk; for "thou
shalt not overlook those nearly related to thee."(8)

CONCERNING THE SUBJECTION DUE TO THE KING AND TO RULERS.

   XVI. Thou shalt fear the king, knowing that his appointment is of the
Lord. His rulers thou shalt honour as the ministers of God, for they are
the revengers of all unrighteousness; to whom pay taxes, tribute, and every
oblation with a willing mind.

CONCERNING THE PURE CONSCIENCE OF THOSE THAT PRAY.

   XVII. Thou shalt not proceed to thy prayer in the day of thy
wickedness, before thou hast laid aside thy bitterness. This is the way of
life, in which may ye be found, through Jesus Christ our Lord.

THAT THE WAY WHICH WAS AFTERWARD INTRODUCED BY THE SNARES OF THE ADVERSARY
IS FULL OF IMPIETY AND WICKEDNESS.

   XVIII. But the way of death(9) is known by its wicked practices: for
therein is the ignorance of God, and the introduction of many evils, and
disorders, and disturbances; whereby come murders, adulteries,
fornications, perjuries, unlawful lusts, thefts, idolatries, magic arts,
witchcrafts, rapines, false-witnesses, hypocrisies, double-heartedness,
deceit, pride, malice, insolence, covetousness, obscene talk, jealousy,
confidence, haughtiness, arrogance, impudence, persecution of the good,
enmity to truth, love of lies, ignorance of righteousness. For they who do
such things do not adhere to goodness, or to righteous judgment: they watch
not for good, but for evil; from whom meekness and patience are far off,
who love vain things, pursuing after reward, having no pity on the poor,
not labouring for him that is in misery, nor knowing Him that made them;
murderers of infants, destroyers of the workmanship of God, that turn away
from the needy, adding affliction to the afflicted, the flatterers of the
rich, the despisers of the poor, full of sin. May you, children, be
delivered from all these.

THAT WE MUST NOT TURN FROM THE WAY OF PIETY EITHER TO THE RIGHT HAND OR TO
THE LEFT. AN EXHORTATION OF THE LAWGIVER.

   XIX. See that no one seduce thee(10) from piety; for says He: "Thou
mayst not turn aside from it to the right hand, or to the left, that thou
mayst have understanding in all that thou doest."(1) For if thou dost not
turn out of the right way, thou wilt not be ungodly.

SEC. II.--ON THE FORMATION OF THE CHARACTER OF BELIEVERS, AND ON GIVING OF
THANKS TO GOD.

THAT WE OUGHT NOT TO DESPISE ANY OF THE SORTS OF FOOD THAT ARE SET BEFORE
US, BUT GRATEFULLY AND ORDERLY TO PARTAKE OF THEM.

   XX. Now concerning the several sorts of food, the Lord says to thee,
"Ye shall eat the good things of the earth;"(2) and, "All sorts of flesh
shall ye eat, as the green herb;"(3) but, "Thou shalt pour out the
blood."(4) For "not those things that go into the mouth, but those that
come out of it, defile a man;"(5) I mean blasphemies, evil-speaking, and if
there be any other thing of the like nature.(6) But "do thou eat the fat of
the land with righteousness."(7) For "if there be anything pleasant, it is
His; and if there be anything good, it is His. Wheat for the young men, and
wine to cheer the maids." For "who shall eat or who shall drink without
Him?"(8) Wise Ezra(9) does also admonish thee and say: "Go your way, and
eat the fat, and drink the sweet, and be not sorrowful."(10)

THAT WE OUGHT TO AVOID THE EATING OF THINGS OFFERED TO IDOLS.

   XXI. But do ye abstain from things offered to idols;(11) for they offer
them in honour of demons, that is, to the dishonour of the one God, that ye
may not become partners with demons.

A CONSTITUTION OF OUR LORD, HOW  WE OUGHT  TO BAPTIZE, AND INTO WHOSE
DEATH.

   XXII. Now concerning baptism,(12) O bishop, or presbyter, we have
already given direction, and we now say, that thou shalt so baptize as the
Lord commanded us, saying: "Go ye, and teach all nations, baptizing them in
the name of the Father, and of the Son, and of the Holy Ghost(teaching them
to observe all things whatsoever I have commanded you):"(13)  of the Father
who sent, of Christ who came, of the Comforter who testified. But thou
shalt beforehand anoint the person with the holy oil, and afterward baptize
him with the water, and in the conclusion shall seal him with the ointment;
that the anointing with oil may be the participation of the Holy Spirit,
and the water the symbol of the death of Christ, and the ointment the seal
of the covenants. But if there be neither oil nor ointment, water is
sufficient both for the anointing, and for the seal, and for the confession
of Him that is dead, or indeed is dying together with Christ. But before
baptism, let him that is to be baptized fast; for even the Lord, when He
was first baptized by John, and abode in the wilderness, did afterward fast
forty days and forty nights.(14) But He was baptized, and then fasted, not
having Himself any need of cleansing, or of fasting, or of purgation, who
was by nature pure and holy; but that He might testify the truth to John,
and afford an example to us. Wherefore our Lord was not baptized into His
own passion, or death, or resurrection--for none of those things had then
happened--but for another purpose. Wherefore He by His own authority fasted
after His baptism, as being the Lord of John. But he who is to be initiated
into His death ought first to fast, and then to be baptized. For it is not
reasonable that he who has been buried with Christ, and is risen again with
Him, should appear dejected at His very resurrection. For man is not lord
of our Saviour's constitution, since one is the Master and the other the
servant.

WHICH DAYS OF THE WEEK WE ARE TO FAST, AND WHICH NOT, AND FOR WHAT REASONS.

   XXIII. But let not your fasts be with the hypocrites;(15) for they fast
on the second and fifth days of the week. But do you either fast the entire
five days, or on the fourth day of the week, and on the day of the
Preparation, because on the fourth day the condemnation went out against
the Lord, Judas then promising to betray Him for money; and you must fast
on the day of the Preparation, because on that day the Lord suffered the
death of the cross under Pontius Pilate. But keep the Sabbath, and the
Lord's day festival; because the former is the memorial of the creation,
and the latter of the resurrection. But there is one only Sabbath to be
observed by you in the whole year, which is that of our Lord's burial, on
which men ought to keep a fast, but not a festival. For inasmuch as the
Creator was then under the earth, the sorrow for Him is more forcible than
the joy for the creation; for the Creator is more honourable by nature and
dignity than His own creatures.

WHAT SORT OF PEOPLE OUGHT TO PRAY THAT PRAYER THAT WAS GIVEN BY THE LORD.

   XXIV. Now, "when ye pray, be not ye as the hypocrites; "(1) but as the
Lord has appointed us in the Gospel, so pray ye: "Our Father which art in
heaven, hallowed be Thy name; Thy kingdom come; Thy will be done, as in
heaven, so on earth; give us this day our daily bread; and forgive us our
debts, as we forgive our debtors; and lead us not into temptation, but
deliver us from evil; for Thine is the kingdom for ever. Amen."(2) Pray
thus thrice in a day, preparing yourselves beforehand, that ye may be
worthy of the adoption of the Father; lest, when you call Him Father
unworthily, you be reproached by Him, as Israel once His first-born son was
told: "If I be a Father, where is my glory? And if I be a Lord, where is my
fear?"(3) For the glory of fathers is the holiness of their children, and
the honour of masters is the fear of their servants, as the contrary is
dishonour and confusion. For says He: "Through you my name is blasphemed
among the Gentiles."(4)

A MYSTICAL THANKSGIVING.

   XXXV. Be ye always thankful, as faithful and honest servants; and
concerning the eucharistical thanksgiving say thus:(5) We thank Thee, our
Father, for that life which Thou hast made known to us by Jesus Thy Son, by
whom Thou madest all things, and takest care of the whole world; whom Thou
hast sent to become man  for our salvation; whom Thou hast permitted to
suffer and to die; whom Thou hast raised up, and been pleased to glorify,
and hast set Him down on Thy right band; by whom Thou hast promised us the
resurrection of the dead. Do thou, O Lord Almighty, everlasting God, so
gather together Thy Church from the ends of the earth into Thy kingdom, as
this corn was once scattered, and is now become one loaf. We also, our
Father, thank Thee for the precious blood of Jesus Christ, which was shed
for us and for His precious body, whereof we celebrate this representation,
as Himself appointed us,  "to show forth His death."(6) For through Him
glory is to be given to Thee for ever. Amen. Let no one eat of these things
that is not initiated; but those only who have been baptized into the death
of the Lord. But if any one that is not initiated conceal himself, and
partake of the same, "he eats eternal damnation;"(7) because, being not of
the faith of Christ, he has partaken of such things as it is not lawful for
him to partake of, to his own punishment. But if any one is a partaker
through ignorance, instruct him quickly, and initiate him, that he may not
go out and despise you.

A THANKSGIVING AT THE DIVINE PARTICIPATION.

   XXVI. After the participation,(8) give thanks in this manner: We thank
thee, O God and Father of Jesus our Saviour, for Thy holy name, which Thou
hast made to inhabit among us; and that knowledge, faith, love, and
immortality which Thou hast given us through Thy Son Jesus. Thou, O
Almighty Lord, the God of the universe, hast created the world, and the
things that are therein, by Him; and hast planted a law in our souls, and
beforehand didst prepare things for the convenience of men. O God of our
holy and blameless fathers, Abraham, and Isaac, and Jacob, Thy faithful
servants; Thou, O God, who art powerful, faithful, and true, and without
deceit in Thy promises; who didst send upon earth Jesus Thy Christ to live
with men, as a man, when He was God the Word, and man, to take away error
by the roots: do Thou even now, through Him, be mindful of this Thy holy
Church, which Thou hast purchased with the precious blood of Thy Christ,
and deliver it from all evil, and perfect it in Thy love and Thy truth, and
gather us all together into Thy kingdom which Thou hast prepared. Let this
Thy kingdom come.(9) "Hosanna to the Son of David. Blessed be He that
cometh in the name of the Lord"(10)--God the Lord, who was manifested to us
in the flesh. If any one be holy, let him draw near; but if any one be not
such, let him become such by repentance.Permit also to your presbyters to
give thanks.

A THANKSGIVING ABOUT THE MYSTICAL OINTMENT.

XXVII. Concerning the ointment give thanks in this manner: We give Thee
thanks, O God, the Creator of the whole world, both for the fla-grancy of
the ointment, and for the immortality which Thou hast made known to us by
Thy Son Jesus. For Thine is the glory and the power for ever. Amen.
Whosoever comes to you,(11) and gives thanks in this manner, receive him as
a disciple of Christ. But if he preach another doctrine, different from
that which Christ by us has delivered to you, such a one you must not
permit to give thanks; for such a one rather affronts God than glorifies
Him.

THAT WE OUGHT NOT TO BE INDIFFERENT ABOUT COMMUNICATING.

   XXVIII. But whosoever comes to you, let him be first examined, and then
received: for ye have understanding, and are able to know the right hand
from the left,(1) and to distinguish false teachers from true teachers. But
when a teacher comes to you, supply him with what he wants with all
readiness. And even when a false teacher comes, you shall give him for his
necessity, but shall not receive his error. Nor indeed may ye pray together
with him, lest ye be polluted as well as he. Every true prophet or
teacher(2) that comes to you is worthy of his maintenance, as being a
labourer in the word of  righteousness.(3)

A CONSTITUTION CONCERNING OBLATIONS.

   XXIX. All the first-fruits of the winepress, the threshing-floor, the
oxen, and the sheep, shalt thou give to the priests,(4) that thy
storehouses and garners and the products of thy land may be blessed, and
thou mayst be strengthened with corn and wine and oil, and the herds of thy
cattle and flocks of thy sheep may be increased. Thou shalt give the tenth
of thy increase to the orphan, and to the widow, and to the poor, and to
the stranger. All the first-fruits of thy hot bread of thy barrels of wine,
or oil, or honey, or nuts, or grapes, or the first-fruits of other things,
shalt thou give to the priests; but those of silver, and of garments, and
of all sort of possessions, to the orphan and to the widow.

HOW WE OUGHT TO ASSEMBLE TOGETHER, AND TO CELEBRATE THE FESTIVAL DAY OF OUR
SAVIOUR'S RESURRECTION.

   XXX. On the day of the resurrection of the Lord,(5) that is, the Lord's
day, assemble yourselves together, without fail, giving thanks to God, and
praising Him for those mercies God has bestowed upon you through Christ,
and has delivered you from ignorance, error, and bondage, that your
sacrifice may be unspotted, and acceptable to God, who has said concerning
His universal Church: "In every place shall incense and a pure sacrifice be
offered unto me; for I am a great King, saith the Lord Almighty, and my
name is wonderful among the heathen."(6)

WHAT QUALIFICATIONS THEY OUGHT TO HAVE WHO ARE TO BE ORDAINED.

   XXXI. Do you first ordain bishops worthy of the Lord,(7) and presbyters
and deacons, pious men, righteous, meek, free from the love of money,
lovers of truth, approved, holy, not accepters of persons, who are able to
teach the word of piety, and rightly dividing the doctrines of the Lord.(8)
And do ye honour such as your fathers, as your lords, as your benefactors,
as the causes of your well-being. Reprove ye one another, not in anger, but
in mildness, with kindness and peace. Observe all things that are commanded
you by the Lord. Be watchful for your life.(9)  "Let your loins be girded
about, and your lights burning, and ye like unto men who wait for their
Lord, when He will come, at   even, or in the morning, or at cock-crowing,
or at midnight. For at what hour they think not, the Lord will come; and if
they open to Him, blessed are those servants, because they were found
watching. For He will gird Himself, and will make them to sit down to meat,
and will come forth and serve them."(10) Watch therefore, and pray, that ye
do not sleep unto death. For your former good deeds will not profit you, if
at the last part of your life you go astray from the true faith.

A PREDICTION CONCERNING FUTURITIES.

   XXXII. For in the last days false prophets shall be multiplied, and
such as corrupt the word; and the sheep shall be changed into wolves, and
love into hatred: for through the abounding of iniquity the love of many
shall wax cold. For men shall hate, and persecute, and betray one another.
And then shall appear the deceiver of the world, the enemy of the truth,
the prince of lies,(11) whom the Lord Jesus "shall destroy with the spirit
of His mouth, who takes away the wicked with His lips; and many shall be
offended at Him. But they that endure to the end, the same shall be saved.
And then shall appear the sign of the Son of man in heaven;"(12) and
afterwards shall be the voice of a trumpet by the archangel;(13) and in
that interval shall be the revival of those that were asleep. And then
shall the Lord come, and all His saints with Him,(14) with a great
concussion above the clouds, with the angels of His power,(15) in the
throne of His kingdom, to condemn the devil, the deceiver of the world, and
to render to every one according to his deeds. "Then shall the wicked go
away into everlasting punishment, but the righteous shall go into life
eternal,"(16) to inherit those things "which eye hath not seen, nor ear
heard, nor have entered into the heart of man, such things as God hath
prepared for them that love Him;" (1) and they shall rejoice in the kingdom
of God, which is in Christ Jesus. Since we are vouchsafed such great
blessings from Him, let us become His suppliants, and call upon Him by
continual prayer, and say:--

A PRAYER DECLARATIVE OF GOD'S VARIOUS PROVIDENCE.

   XXXIII. Our eternal Saviour, the King of gods, who alone art almighty,
and the Lord, the God of all beings, and the God of our holy and blameless
fathers, and of those before us; the God of Abraham, and of Isaac, and of
Jacob; who art merciful and compassionate, long-suffering, and abundant in
mercy; to whom every heart is naked, and by whom every heart is seen, and
to whom every secret thought is revealed: to Thee do the souls of the
righteous cry aloud, upon Thee do the hopes of the godly trust, Thou Father
of the blameless, Thou hearer of the supplication of those that call upon
Thee with uprightness, and who knowest the supplications that are not
uttered: for Thy providence reaches as far as the inmost parts of mankind;
and by Thy knowledge Thou searchest the thoughts of every one, and in every
region of the whole earth the incense of prayer and supplication is sent up
to Thee. O Thou who hast appointed this present world as a place of combat
to righteousness, and hast opened to all the gate of mercy, and hast
demonstrated to every man by implanted knowledge, and natural judgment, and
the admonitions of the law, how the possession of riches is not
everlasting, the ornament of beauty is not perpetual, our strength and
force are easily dissolved; and that all is vapour and vanity; and that
only the good conscience of faith unfeigned passes through the midst of the
heavens, and returning with truth, takes hold of the right hand of the joy,
which is to come. And withal, before the promise of the restoration of all
things is accomplished, the soul itself exults in hope, and is joyful. For
from that truth which was in our forefather Abraham, when he changed his
way Thou didst guide him by a vision, and didst teach him what kind of
state this world is; and knowledge went before his faith, and faith was the
consequence of his knowledge; and the covenant did follow after his faith.
For Thou saidst: "I will make thy seed as the stars of heaven, and as the
sand which is by the seashore."(3) Moreover, when Thou hadst given him
Isaac, and knewest him to be like him in his mode of life, Thou wast then
called his God, saying: "I will be a God to thee, and to thy seed after
thee."(4) And when our father Jacob was sent into Mesopotamia, Thou
showedst him Christ, and by him speakest, saying: "Behold, I am with thee,
and I will increase thee, and multiply thee exceedingly."(5) And so spakest
Thou to Moses, Thy faithful and holy servant, at the vision of the bush: "I
am He that is; this is my name for ever, and my memorial for generations of
generations."(6) O Thou great protector of the posterity of Abraham, Thou
art blessed for ever.

A PRAYER DECLARATIVE OF GOD'S VARIOUS CREATION.

   XXXIV. Thou art blessed, O Lord, the King of ages, who by Christ hast
made the whole world, and by Him in the beginning didst reduce into order
the disordered parts; who dividedst the waters from the waters by a
firmament, and didst put into them a spirit of life; who didst fix the
earth, and stretch out the heaven, and didst dispose every creature by an
accurate constitution. For by Thy power, O Lord, the world is beautified,
the heaven is fixed as an arch over us, and is rendered illustrious with
stars for our comfort in the darkness. The light also and the sun were
begotten for days and the production of fruit, and the moon for the change
of seasons, by its increase and diminutions; and one was called Night, and
the other Day. And the firmament was exhibited in the midst of the abyss,
and Thou commandedst the waters to be gathered together, and the dry land
to appear. But as for the sea itself, who can possibly describe it, which
comes with fury from the ocean, yet rims back again, being stopped by the
sand at Thy command? For Thou hast said: "Thereby shall her waves be
broken."(7) Thou hast also made it capable of supporting little and great
creatures, and made it navigable for ships. Then did the earth become
green, and was planted with all sorts of flowers, and the variety of
several trees; and the shining luminaries, the nourishers of those plants,
preserve their unchangeable course, and in nothing depart from Thy command.
But where Thou biddest them, there do they rise and set for signs of the
seasons and of the years, making a constant return of the work of men.
Afterwards the kinds of the several animals were created--those belonging
to the land, to the water, to the air, and both to air and water; and the
artificial wisdom of Thy providence does still impart to every one a
suitable providence. For as He was not unable to produce different kinds,
so neither has He disdained to exercise a different providence towards
every one. And at the conclusion of the creation Thou gavest direction to
Thy Wisdom, and formedst a reasonable creature as the citizen of the world,
saying, "Let us make man after our image, and after our likeness;"(1) and
hast exhibited him as the ornament of the world, and formed him a body out
of the four elements, those primary bodies, but hadst prepared a soul out
of nothing, and bestowedst upon him his five senses, and didst set over his
sensations a mind as the conductor of the soul. And besides all these
things, O Lord God, who can worthily declare the motion of the rainy
clouds, the shining of the lightning, the noise of the thunder, in order to
the supply of proper food, and the most agreeable temperature of the air?
But when man was disobedient, Thou didst deprive him of the life which
should have been his reward. Yet didst Thou not destroy him for ever, but
laidst him to sleep for a time; and Thou didst by oath call him to a
resurrection, and loosedst the bond of death, O Thou reviver of the dead,
through Jesus Christ, who is our hope.

A PRAYER, WITH THANKSGIVING, DECLARATIVE OF GOD'S PROVIDENCE OVER THE
BEINGS HE HAS MADE.

   XXXV. Great art thou, O Lord Almighty, and great is Thy power, and of
Thy understanding there is no number. Our Creator and Saviour, rich in
benefits, long-suffering, and the bestower of mercy, who dost not take away
Thy salvation from Thy creatures: for Thou art good by nature, and sparest
sinners, and invitest them to repentance; for admonition is the effect of
Thy bowels of compassion. For how should we abide if we were required to
come to judgment immediately, when, after so much long-suffering, we hardly
get clear of our miserable condition? The heavens declare Thy dominion, and
the earth shakes with earthquakes, and, hanging upon nothing, declares Thy
unshaken stedfastness. The sea raging with waves, and feeding a flock of
ten thousand creatures, is bounded with sand, as standing in awe at Thy
command, and compels all men to dry out: "How great are Thy works, O Lord!
in wisdom hast Thou made them all: the earth is full of Thy creation."(2)
And the bright host of angels and the intellectual spirits say to
Palmoni,(3) "There is but one holy Being;"(4) and the holy seraphim,
together with the six-winged cherubim, who sing to Thee their triumphal
song, cry out with neverceasing voices, "Holy, holy, holy, Lord God of
hosts! heaven and earth are full of Thy glory;"(5)  and the other
multitudes of the orders, angels  archangels, thrones, dominions,
principalities,  authorities, and powers cry aloud, and say,  "Blessed be
the glory of the Lord out of His  place."(6) But lsrael, Thy Church on
earth,  taken out of the Gentiles, emulating the heav enly powers night and
day, with a full heart and  a willing soul sings, "The chariot of God is
ten thousandfold thousands of them that rejoice: the Lord is among them in
Sinai, in the  holy place."(7) The heaven knows Him who fixed it as a cube
of stone, in the form of an arch, upon nothing, who united the land and
water to one another, and scattered the vital air all abroad, and conjoined
fire therewith for warmth, and the comfort against darkness. The choir of
stars strikes us with admiration, declaring Him that numbers them, and
showing Him that names them; the animals declare Him that puts life into
them; the trees show Him that   makes them grow: all which creatures, being
made by Thy word, show forth the greatness of Thy power. Wherefore every
man ought to send up an hymn from his very soul to Thee, through Christ, in
the name of all the rest, since He has power over them all by Thy
appointment. For Thou art kind in Thy benefits, and beneficent in Thy
bowels of compassion, who alone art almighty: for when Thou willest, to be
able is present with Thee; for Thy eternal power both quenches flame, and
stops the mouths of lions, and tames whales, and raises up the sick,  and
overrules the power of all things, and over, turns the host of enemies, and
casts down a people numbered in their arrogance. Thou art He who art in
heaven, He who art on earth, He  who art in the sea, He who art in finite
things, Thyself unconfined by anything. For of Thy majesty there is no
boundary; for it is not ours, O Lord, but the oracle of Thy servant, who
said, "And thou shalt know in thine heart that the Lord thy God He is God
in heaven above, and on earth beneath, and there is none other besides
Thee:"(8) for there is no God besides Thee alone, there is none holy
besides Thee, the Lord, the God of knowledge, the God of the saints, holy
above all holy beings; for they are sanctified by Thy hands. Thou art
glorious, and highly exalted, invisible by nature, and unsearchable in Thy
judgments; whose life is without want, whose duration can never alter or
fail, whose operation is without toil, whose greatness is unlimited, whose
excellency is perpetual, whose habitation is inaccessible, whose dwelling
is unchangeable, whose knowledge is without beginning, whose truth is
immutable, whose work is without assistants, whose dominion cannot be taken
away, whose monarchy is without succession, whose kingdom is without end,
whose strength is irresistible, whose army is very numerous: for Thou art
the Father of wisdom, the Creator of the creation, by a Mediator, as the
cause; the Bestower of providence, the  Giver of laws, the Supplier of
want, the Punisher of the ungodly, and the Rewarder of the righteous; the
God and Father of Christ, and the Lord of those that are pious towards Him,
whose promise is infallible, whose judgment without bribes, whose
sentiments are immutable, whose piety is incessant, whose thanksgiving is
everlasting, through whom(1) adoration is worthily due to Thee from every
rational and holy nature.

A PRAYER COMMEMORATIVE OF THE INCARNATION OF CHRIST, AND HIS VARIOUS
PROVIDENCE TO THE SAINTS.

   XXXVI. O Lord Almighty Thou hast created the world by Christ, and hast
appointed the Sabbath in memory thereof, because that on that day Thou hast
made us rest from our works, for the meditation upon Thy laws. Thou hast
also appointed festivals for the rejoicing of our souls, that we might come
into the remembrance of that wisdom which was created by Thee; how He
submitted to be made of a woman on our account;(2) He appeared in life, and
demonstrated Himself m His baptism; how He that appeared is both God and
man; He suffered for us by Thy permission, and died, and rose again by Thy
power: on which account we solemnly assemble to celebrate the feast of the
resurrection on the Lord's day, and rejoice on  account of Him who has
conquered death, and has brought life and immortality to light. For by Him
Thou hast brought home the Gentiles  to Thyself for a peculiar people, the
true Israel beloved of God, and seeing God. For Thou O Lord, broughtest our
fathers out of the land of Egypt, and didst deliver them out of the iron
furnace, from clay and brick-making, and didst redeem them out of the hands
of Pharaoh, and of those under him, and didst lead them through the sea as
through dry land, and didst bear their manners in the wilderness, and
bestow on them all sorts of good things. Thou didst give them the law or
decalogue, which was pronounced by Thy voice and written with Thy hand.
Thou didst enjoin the observation of the Sabbath, not affording them an
occasion of idleness, but an opportunity of piety, for their knowledge of
Thy power, and the prohibition of evils; having limited them as within an
holy circuit for the sake of doctrine, for the rejoicing upon the seventh
period. On this account was there appointed one week, and seven weeks, and
the seventh month, and the seventh year, and the revolution of these, the
jubilee, which is the fiftieth year for remission, that men might have no
occasion to pretend ignorance.(3) On this account He permitted men every
Sabbath to rest, that so no one might be willing to send one word out of
his mouth in anger on the day of the Sabbath. For the Sabbath is the
ceasing   of the creation, the completion of the world, the inquiry after
laws, and the grateful praise to God for the blessings He has bestowed upon
men. All which the Lord's day excels,(4) and shows the Mediator Himself,
the Provider, the Lawgiver, the Cause of the resurrection, the First-born
of the whole creation, God the Word, and man, who was born of Mary alone,
without a man, who lived holily, who was crucified under Pontius Pilate,
and died, and rose again from the dead. So that the Lord's day commands us
to offer unto Thee, O Lord, thanksgiving for all.(5) For this is the grace
afforded by Thee, which on account of its greatness has obscured all other
blessings.

A PRAYER CONTAINING THE MEMORIAL OF HIS PROVIDENCE, AND AN ENUMERATION OF
THE VARIOUS BENEFITS AFFORDED THE SAINTS BY THE PROVIDENCE OF GOD THROUGH
CHRIST.

   XXXVII. Thou who hast fulfilled Thy promises made by the prophets, and
hast had mercy on Zion, and compassion on Jerusalem, by exalting the throne
of David, Thy servant, in the midst of her, by the birth of Christ, who was
born of his seed according to the flesh, of a virgin alone; do Thou now, O
Lord God, accept the prayers which proceed from the lips of Thy people
which are of the Gentiles, which call upon Thee in truth, as Thou didst
accept of the gifts of the righteous in their generations. In the first
place Thou did respect the sacrifice of Abel,(6) and accept it as Thou
didst accept of the sacrifice of Noah when he went out of the ark;(7) of
Abraham, when he went out of the land of the Chaldeans;(8) of Isaac at the
Well of the Oath;(9) of Jacob in Bethel;(10) of Moses in the desert;(11) of
Aaron between the dead and the living;(12) of Joshua the son of Nun in
Gilgal;(13) of Gideon at the rock, and the fleeces, before his sin;(14) of
Manoah and his wife in the field; of Samson in his thirst before the
transgression;(15) of Jephtha in the war before his rash vow; of Barak and
Deborah in the days of Sisera;(1) of Samuel in Mizpeh;(2) of David in the
threshing-floor of Ornan the Jebusite;(3) of Solomon in Gibeon and in
Jerusalem:(4) of Elijah in Mount Carmel;(5) of Elisha at the barren
fountain;(6) of Jehoshaphat in war;(7) of Hezekiah in his sickness, and
concerning Sennacherib;(8) of Manasseh in the land of the Chaldeans, after
his transgression;(9) of Josiah in Phassa;(10) of Ezra at the return;(11)
of Daniel in the den of lions;(12) of Jonah in the whale's belly;(13) of
the three children in the fiery furnace;(14) of Hannah in the tabernacle
before the ark;(15) of Nehemiah at the rebuilding of the walls;(16) of
Zerubbabel; of Mattathias and his sons in their zeal;(17) of Jael in
blessings. Now also do Thou receive   the prayers of Thy people which are
offered to Thee with knowledge, through Christ in the Spirit.

A PRAYER FOR THE ASSISTANCE OF THE RIGHTEOUS.

   XXXVIII. We give Thee thanks for all things, O Lord Almighty, that Thou
hast not taken away Thy mercies and Thy compassions from us; but in every
succeeding generation Thou dost save, and deliver, and assist, and protect
for Thou didst assist in the days of Enos and Enoch, in the days of Moses
and Joshua, in the days of the judges, in the days of Samuel and of Elijah
and of the prophets, in the days of David and of the kings, in the days of
Esther and Mordecai, in the days of Judith, in the days of Judas Maccabeus
and his brethren, and in our days hast Thou assisted us by Thy great High
Priest, Jesus Christ Thy Son.   For He has delivered us from the sword, and
hath freed us from famine, and sustained us; has delivered us from
sickness, has preserved us from an evil tongue. For all which things do we
give Thee thanks through Christ, who has given us an articulate voice to
confess withal, and added to it a suitable tongue as an instrument to
modulate withal, and a proper taste, and a suitable touch, and a sight for
contemplation, and the hearing of sounds, and the smelling of vapours, and
hands for work, and feet for walking. And all these members dost Thou form
from a little drop in the womb; and after the formation dost Thou bestow on
it an immortal soul, and producest it into the light as a rational
creature, even man. Thou hast instructed him by Thy laws, improved him by
Thy statutes; and when Thou bringest on a dissolution for a while, Thou
hast promised a resurrection. Wherefore what life is sufficient, what
length of ages will be long enough, for men to be thankful? To do it
worthily it is impossible, but to do it according to our ability is just
and right. For Thou hast delivered us from the impiety of polytheism, and
from the heresy of the murderers of Christ; Thou hast delivered us from
error and ignorance; Thou hast sent Christ among men as a man, being the
only begotten God; Thou hast made the Comforter to inhabit among us; Thou
hast set angels over us; Thou hast put the devil to shame; Thou hast
brought us into being when we were not. Thou takest care of us when made;
Thou measurest out life to us; Thou  affordest us food; Thou hast promised
repentance. Glory and worship be to Thee for all these things, through
Jesus Christ,(8) now and ever, and through all ages. Amen. Meditate on
these things, brethren; and the Lord be With you upon earth, and in the
kingdom of His Father, who both sent Him, and has "delivered us by Him from
the bondage of corruption into His glorious liberty;"(19) and has promised
life to those who through Him have believed in the God of the whole world.

SEC. III.--ON THE INSTRUCTION OF CATECHUMENS, AND THEIR INITIATION INTO
BAPTISM.

   Now, after what manner those ought to live that are initiated into
Christ, and what thanksgivings they ought to send up to God through Christ,
has been said in the foregoing directions. But it is reasonable not to
leave even those who are not yet initiated without assistance.

HOW THE CATECHUMENS ARE TO BE INSTRUCTED IN THE ELEMENTS.

   XXXIX. Let him, therefore, who is to be taught the truth in regard to
piety be instructed before his baptism in the knowledge of the unbegotten
God, in the understanding of His only begotten Son, in the assured
acknowledgment of the Holy   Ghost. Let him learn the order of the several
parts of the creation, the series of providence, the different
dispensations of Thy laws. Let him be instructed why the world was made,
and  why man was appointed to be a citizen therein; let him also know his
own nature, of what sort it is; let him be taught how God punished the
wicked with water and fire, and did glorify the saints in every generation-
-I mean Seth, and Enos, and Enoch, and Noah, and Abraham and his posterity,
and Melchizedek, and Job, and Moses, and Joshua, and Caleb, and Phineas the
priest, and those that were holy in every generation; and how God still
took care of and did not reject mankind, but called them from their error
and vanity to the acknowledgment of the truth at various seasons, reducing
them from bondage and impiety unto liberty and piety, from injustice to
righteousness, from death eternal to everlasting life. Let him that offers
himself to baptism learn these and the like things during the time that he
is a catechumen; and let him who lays his hands upon him adore God, the
Lord of the whole world, and thank Him for His creation, for His sending
Christ His only begotten Son, that He might save man by blot-ring out his
transgressions, and that He might remit ungodliness and sins, and might
"purify him from all filthiness of flesh and spirit,"(1) and sanctify man
according to the good pleasure of   His kindness, that He might inspire him
with  the knowledge of His will, and enlighten the  eyes of his heart to
consider of His wonderful works, and make known to him the judgments of
righteousness, that so he might hate every way of iniquity, and walk in the
way of truth, that he might be thought worthy of the layer of regeneration,
to the adoption of sons, which is in Christ, that "being planted together
in the   likeness of the death of Christ,"(2) in hopes of  a glorious
communication, he may be mortified to sin, and may live to God, as to his
mind, and  word, and deed, and may be numbered together  in the book of the
living. And after this thanksgiving, let him instruct him in the doctrines
concerning our Lord's incarnation, and in those concerning His passion, and
resurrection from the dead, and assumption.

A CONSTITUTION HOW THE CATECHUMENS ARE TO BE BLESSED BY THE PRIESTS IN
THEIR INITIATION, AND WHAT THINGS ARE TO BE TAUGHT THEM.

   XL. And when it remains that the catechumen is to be baptized, let him
learn what concerns the renunciation of the devil, and the joining himself
with Christ; for it is fit that he should first abstain from things
contrary, and then be admitted to the mysteries. He must beforehand purify
his heart from all wickedness of disposition, from   all spot and wrinkle,
and then partake of the holy   things; for as the skilfullest husbandman
does  first purge his ground of the thorns which are  grown up therein, and
does then sow his wheat, so ought you also to take away all impiety from
them, and then to sow the seeds of piety in them, and vouchsafe them
baptism. For even our Lord did in this manner exhort us, saying first,
"Make disciples of all nations;"(3) and then He adds this, "and baptize
them into the name of the Father, and of the Son, and of the Holy Ghost."
Let, therefore, the candidate for baptism declare thus in his
renunciation:(4)--

THE RENUNCIATION OF THE ADVERSARY, AND THE DEDICATION TO THE CHRIST OF GOD.

   XLI. I renounce Satan, and his works, and his pomps, and his worships,
and his angels, and his inventions, and all things that are under him. And
after his renunciation let him in his consociation say: And I associate
myself to Christ, and believe, and am baptized into one unbegotten Being,
the only true God Almighty, the Father of Christ, the Creator and Maker of
all things, from whom are all things; and into the Lord Jesus Christ, His
only begotten Son, the First-born of the whole creation, who before the
ages was begotten by the good pleasure of the Father, by whom all things
were made, both those in heaven and those on earth, visible and invisible;
who in the last days descended from heaven, and took flesh, and was born of
the holy Virgin Mary, and did converse holily according to the laws of His
God and Father, and was crucified under Pontius Pilate, and died for us,
and rose again from the dead after His passion the third day, and ascended
into the heavens, and sitteth at the right hand of the Father, and again is
to come at the end of the world with glory to judge the quick and the dead,
of whose kingdom there shall be no end. And I am baptized into the Holy
Ghost, that is, the Comforter, who wrought in all the saints from the
beginning of the world, hut was afterwards sent to the apostles by the
Father, according to the promise of our Saviour and Lord, Jesus Christ; and
after the apostles, to all those that believe in the Holy Catholic Church;
into the resurrection of the flesh, and into the remission of sins, and
into the kingdom of heaven, and into the life of the world to come. And
after this vow, he comes in order to the anointing with oil.

A THANKSGIVING CONCERNING THE ANOINTING WITH THE MYSTICAL OIL.

   XLII. Now this is blessed by the high priest for the remission of sins,
and the first preparation for baptism. For he calls thus upon the
unbegotten God, the Father of Christ, the King of all sensible and
intelligible natures, that He would sanctify the oil in the name of the
Lord Jesus, and impart to it spiritual grace and efficacious strength, the
remission of sins, and the first   preparation for the confession of
baptism, that  so the candidate for baptism, when he is anointed may be
freed from all ungodliness, and may become worthy of initiation, according
to the command of the Only-begotten.

A THANKSGIVING CONCERNING THE MYSTICAL WATER.

   XLIII. After this he comes to the water, and blesses and glorifies the
Lord God Almighty, the Father of the only begotten God;(1) and the priest
returns thanks that He has sent His Son to become man on our account, that
He might save us; that He has permitted that He should in all things become
obedient to the laws of that incarnation, to preach the kingdom of heaven,
the remission of sins, and the resurrection of the dead. Moreover, he
adores the only begotten God Himself, after His Father, and for Him, giving
Him thanks that He undertook to die for all men by the cross, the type of
which He has appointed to be the baptism of regeneration. He glorifies Him
also, for that God who is the Lord of the whole world, in the name of
Christ and by His Holy Spirit, has not cast off mankind but has suited His
providence to the difference of seasons: at first giving to Adam himself
paradise for an habitation of pleasure, and afterwards giving a command on
account of providence, and casting out the offender justly, but through His
goodness not utterly casting him off, but instructing his posterity in
succeeding ages after various manners; on whose account, in the conclusion
of the world, He has sent His Son to become man for man's sake, and to
undergo all human passions without sin. Him, therefore, let the priest even
now call upon in baptism, and let him say: Look down from heaven, and
sanctify this water, and give it grace and power, that so he that is to be
baptized, according to the command of Thy Christ, may be crucified with
Him, and may die with Him, and may be buried with Him, and may rise with
Him to the adoption which is in Him, that he may be dead to sin and live to
righteousness. And after this, when he has baptized him in the name of the
Father, and of the Son, and of the Holy Ghost, he shall anoint him with
ointment, and shall add as follows:--

A THANKSGIVING CONCERNING THE MYSTICAL OINTMENT.

   XLIV. O Lord God, who art without generation, and without a superior,
the Lord of the whole world, who hast scattered the sweet odour of the
knowledge of the Gospel among all nations, do Thou grant at this time that
this ointment may be efficacious upon him that is baptized, that so the
sweet odour of Thy Christ may continue upon him firm and fixed; and that
now he has died with Him, he may arise and live with Him. Let him say these
and the like things, for this is the efficacy of the laying on of hands on
every one; for unless there be such a recital made by a pious priest over
every one of these, the candidate for baptism does only descend into the
water as do the Jews, and he only puts off the filth of the body, not the
filth of the soul. After this let him stand up, and pray that prayer which
the Lord taught us. But, of necessity, he who is risen again ought to stand
up and pray, because he that is raised up stands upright. Let him,
therefore, who has been dead with Christ, and is raised up with Him, stand
up. But let him pray towards the east.(2) For this also is written in the
second book of the Chronicles, that after the temple of the Lord was
finished by King Solomon, in the very feast of dedication the priests and
the Levites and the singers stood up towards the east, praising and
thanking God with cymbals and psalteries, and saying, "Praise the Lord, for
He is good; for His mercy endureth for ever."(3)

A PRAYER FOR THE NEW FRUITS.

   XLV. But let him pray thus after the foregoing prayer, and say: O God
Almighty, the Father of Thy Christ, Thy only begotten Son, give me a body
undefiled, a heart pure, a mind watchful, an unerring knowledge, the
influence of the Holy Ghost for the obtaining and assured enjoying of the
truth, through Thy Christ, by whom(4) glory be to Thee, in the Holy Spirit,
for ever. Amen. We have thought it reasonable to make these constitutions
concerning the catechumens.

SEC. IV.--ENUMERATION ORDAINED BY APOSTLES.

WHO WERE THEY THAT THE HOLY APOSTLES SENT AND ORDAINED?

   XLVI. Now concerning those bishops which have been ordained in our
lifetime, we let you know that they are these:--James the bishop of
Jerusalem, the brother of our Lord;(5) upon whose death the second was
Simeon the son of Cleopas; after whom the third was Judas the son of James.
Of Caesarea of Palestine, the first was Zacchaeus, who was once a publican;
after whom was Cornelius, and the third Theophilus. Of Antioch, Euodius,
ordained by me Peter; and Ignatius by Paul. Of Alexandria, Annianus was the
first, ordained by Mark the evangelist; the second Avilius by Luke, who was
also an evangelist. Of the church of Rome, Linus the son of Claudia was the
first, ordained by Paul;(1) and Clemens, after Linus' death, the second,
ordained by me Peter.(2) Of Ephesus, Timotheus, ordained by Paul; and John,
by me John. Of Smyrna, Aristo the first; after whom Strataeas the son of
Lois;(3) and the third Aristo. Of Pergamus, Gains. Of Philadelphia,
Demetrius, by me. Of Cenchrea, Lucius, by Paul. Of Crete, Titus. Of Athens,
Dionysius. Of Tripoli in Phoenicia, Marathones. Of Laodicea in Phrygia,
Archippus.(4) Of Colossae, Philemon.(5) Of Borea in Macedonia, Onesimus,
once the servant of Philemon.(6) Of the churches of Galatia, Crescens.(7)
Of the parishes of Asia, Aquila and Nicetas. Of the church of AEginae,
Crispus. These are the bishops who are entrusted by us with the parishes in
the Lord; whose doctrine keep ye always in mind, and observe our words. And
may the Lord be with you now, and to endless ages, as Himself said to us
when He was about to be taken up to His own God and Father. For says He,
"Lo, I am with you all the days, until the end of the world. Amen."(8)

SEC. V.--DAILY PRAYERS.

A MORNING PRAYER.

   XLVII. "Glory be to God in the highest, and upon earth peace, good-will
among men."(9) We praise Thee, we sing hymns to Thee, we bless Thee; we
glorify Thee, we worship Thee by Thy great High Priest; Thee who art the
true God, who art the One Unbegotten, the only inaccessible Being. For Thy
great glory, O Lord and heavenly King, O God the Father Almighty, O Lord
God,(10) the Father of Christ the immaculate Lamb, who taketh away the sin
of the world, receive our prayer, Thou that sittest upon the cherubim. For
Thou only art holy, Thou only art the Lord Jesus, the Christ of the God of
all created nature, and our King, by whom glory, honour, and worship be to
Thee.

AN EVENING PRAYER.

   XLVIII. "Ye children, praise the Lord: praise the name of the
Lord."(11) We praise Thee, we sing hymns to Thee, we bless Thee for Thy
great glory, O Lord our King, the Father of Christ the immaculate Lamb, who
taketh away the sin of the world. Praise becomes Thee, hymns become Thee,
glory becomes Thee, the God and Father,(12) through the Son, in the most
holy Spirit, for ever and ever. Amen. "Now, O Lord, lettest Thou Thy
servant depart in peace, according to Thy word; for mine eyes have seen Thy
salvation, which Thou hast prepared before the face of all people, a light
for the revelation to the Gentiles, and the glory of Thy people
Israel."(13)

A PRAYER AT DINNER.

   XLIX. Thou art blessed, O Lord, who nourishest me from my youth, who
givest food to all flesh. Fill our hearts with joy and gladness, that
having always what is sufficient for us, we may abound to every good work,
in Christ Jesus our Lord, through whom(14) glory, honour, and power be to
Thee for ever. Amen.

CONSTITUTIONS OF THE HOLY APOSTLES

BOOK VIII.

CONCERNING GIFTS, AND ORDINATIONS, AND THE ECCLESIASTICAL CANONS.

SEC. I.--ON THE DIVERSITY OF SPIRITUAL GIFTS.

ON WHOSE ACCOUNT THE POWERS OF MIRACLES ARE PERFORMED.

   1. JESUS CHRIST, our God and Saviour, delivered to us the great mystery
of godliness, and called both Jews and Gentiles to the acknowledgment of
the one and only[1] true God His Father,[2] as Himself somewhere says, when
He was giving thanks for the salvation of those that had believed, "I have
manifested Thy name to men, I have finished the work Thou gavest me ;"[3]
and said concerning us to His Father, "Holy Father, although the world has
not known Thee, yet have I known Thee; and these have known Thee."[4] With
good reason did He say to all of us together, when we were perfected
concerning those gifts which were given from Him by the Spirit: "Now these
signs shall follow them that have believed in my name: they shall cast out
devils; they shall speak with new tongues; they shall take up serpents; and
if they drink any deadly thing, it shall by no means hurt them: they shall
lay their hands on the sick, and they shall recover."[5] These gifts were
first bestowed on us the apostles when we were about to preach the Gospel
to every creature, and afterwards were of necessity afforded to those who
had by our means believed; not for the advantage of those who perform them,
but for the conviction of the unbelievers, that those whom the word did not
persuade, the power of signs might put to shame: for signs are not for us
who believe, but for the unbelievers, both for the Jews and Gentiles. For
neither is it any profit to us to cast out demons, but to those who are so
cleansed by the power of the Lord; as the Lord[6] Himself somewhere
instructs us, and shows, saying: "Rejoice ye, not because the spirits are
subject unto you; but rejoice, because your names are written in
heaven."[7] Since the former is done by His power, but this by our good
disposition and diligence, yet (it is manifest) by His assistance. It is
not therefore necessary that every one of the faithful should cast out
demons, or raise the dead, or speak with tongues; but such a one only who
is vouchsafed this gift, for some cause which may be advantage to the
salvation of the unbelievers, who are often put to shame, not with the
demonstration of the world, but by the power of the signs; that is, such as
are worthy of salvation: for all the ungodly are not affected by wonders;
and hereof God Himself is a witness, as when He says in the law: "With
other tongues will I speak to this people, and with other lips, and yet
will they by no means believe."[8] For neither did the Egyptians believe in
God, when Moses had done so many signs and wonders;[9] nor did the
multitude of the Jews believe in Christ, as they believed Moses, who yet
had healed every sickness and every disease among them.[10] Nor were the
former shamed by the rod which was turned into a living serpent, nor by the
hand which was made white with leprosy, nor by the river Nile turned into
blood; nor the latter by the blind who recovered their sight, nor by the
lame who walked, nor by the dead who were raised." The one was resisted by
Jannes and Jambres, the other by Annas and Caiaphas.[12] Thus signs do not
shame all into belief, but only those of a good disposition; for whose sake
also it is that God is pleased, as a wise steward of a family, to appoint
miracles to be wrought, not by the power of men, but by His own will. Now
we say these things, that those who have received such gifts may not exalt
themselves against those who have not received them; such gifts, we mean,
as are for the working of miracles. For otherwise there is no man who has
believed in God through Christ,[1] that has not received some spiritual
gift: for this very thing, having been delivered from the impiety of
polytheism, and having believed in God the Father through Christ,[2] this
is a gift of God. And the having cast off the veil of Judaism, and having
believed that, by the good pleasure of God, His only begotten Son, who was
before all ages,[3] was in the last time born of a virgin,[4]] without the
company of a man, and that He lived as a man, yet without sin, and
fulfilled all that righteousness which is of the law; and that, by the
permission of God, He who was God the Word endured the cross, and despised
the shame; and that He died, and was buried, and rose within three days;
and that after His resurrection, having continued forty days with His
apostles, and completed His whole constitutions, He was taken up in their
sight to His God and Father, who sent Him: he who has believed these
things, not at random and irrationally, but with judgment and full
assurance, has received the gift of God. So also has He who is delivered
from every heresy. Let not, therefore, any one that works signs and wonders
judge any one of the faithful who is not vouchsafed the same: for the gifts
of God which are bestowed by Him through Christ are various; and one man
receives one gift, and another another. For perhaps one has the word of
wisdom, and another the word of knowledge;[5] another, discerning of
spirits; another, foreknowledge of things to come; another, the word of
teaching; another, long-suffering; another, continence according to the
law: for even Moses, the man of God, when he wrought signs in Egypt, did
not exalt himself against his equals: and when he was called a god, he did
not arrogantly despise his own prophet Aaron.[6] Nor did Joshua the son of
Nun, who was the leader of the people after him, though in the war with the
Jebusites he had made the sun stand still over against Gibeon, and the moon
over against the valley of Ajalon[7] because the day was not long enough
for their victory, insult over Phineas or Caleb. Nor did Samuel, who had
done so many surprising things, disregard David the beloved of God: yet
they were both prophets, and the one was high priest, and the other was
king. And when there were only seven thousand holy men in Israel who had
not bowed the knee to Baal,[8] Elijah alone among them, and his disciple
Elisha, were workers of miracles. Yet neither did Elijah despise Obadiah
the steward, who feared God, but wrought no signs; nor did Elisha despise
his own disciple when he trembled at the enemies.[9] Moreover, neither did
the wise Daniel who was twice delivered from the mouths of the lions, nor
the three children who were delivered from the furnace of fire,[10] despise
the rest of their fellow-Israelites: for they knew that they had not
escaped these terrible miseries by their own might; but by the power of God
did they both work miracles, and were delivered from miseries. Wherefore
let none of you exalt himself against his brother, though he be a prophet,
or though he be a worker of miracles: for if it happens that there be no
longer an unbeliever, all the power of signs will thenceforwards be
superfluous. For to be pious is from any one's good disposition; but to
work wonders is from the power of Him that works them by us: the first of
which respects ourselves; but the second respects God that works them, for
the reasons which we have already mentioned. Wherefore neither let a king
despise his officers that are under him, nor the rulers those who are
subject. For where there are none to be ruled over, rulers are superfluous;
and where there are no officers, the kingdom will not stand. Moreover, let
not a bishop be exalted against his deacons and presbyters, nor the
presbyters against the people: for the subsistence of the congregation
depends on each other. For the bishops and the presbyters are the priests
with relation to the people; and the laity are the laity with relation to
the clergy. And to be a Christian is in our own power; but to be an
apostle, or a bishop, or in any other such office, is not in our own power,
but at the disposal of God, who bestows the gifts. And thus much concerning
those who are vouchsafed gifts and dignities.

CONCERNING UNWORTHY BISHOPS AND PRESBYTERS.

   11. We add, in the next place, that neither is every one that
prophesies holy, nor every one that casts out devils religious: for even
Balaam the son of Beor the prophet did prophesy,[11] though he was himself
ungodly; as also did Caiaphas, the falsely-named high priest.[12] Nay, the
devil foretells many things, and the demons, about Him; and yet for all
that, there is not a spark of piety in them: for they are oppressed with
ignorance, by reason of their voluntary wickedness. It is manifest,
therefore, that the ungodly, although they prophesy, do not by their
prophesying cover their own impiety; nor will those who cast out demons be
sanctified by the demons being made subject to them: for they only mock one
another, as they do who play childish tricks for mirth, and destroy those
who give heed to them. For neither is a wicked king any longer a king, but
a tyrant; nor is a bishop oppressed with ignorance or an evil disposition a
bishop, but falsely so called, being not one sent out by God, but by men,
as Ananiah and Samecab in Jerusalem, and Zedekiah and Achiah the false
prophets in Babylon.[1] And indeed Balaam the prophet, when he had
corrupted Israel by Baal-peor, suffered punishment;[2] and Caiaphas at last
was his own murderer; and the sons of Sceva, endeavouring to cast out
demons, were wounded by them, and fled away in an unseemly manner;[3] and
the kings of Israel and of Judah, when they became impious, suffered all
sorts of punishments. It is therefore evident how bishops and presbyters,
also falsely so called, will not escape the judgment of God. For it will be
said to them even now: "O ye priests that despise my name,[4] I will
deliver you up to the slaughter, as I did Zedekiah and Achiah, whom the
king of Babylon fried in a frying-pan," as says Jeremiah the prophet.[5] We
say these things, not in contempt of true prophecies, for we know that they
are wrought in holy men by the inspiration of God, but to put a stop to the
boldness of vainglorious men; and add this withal, that from such as these
God takes away His grace: for "God resisteth the proud, but giveth grace to
the humble."[6] Now Silas and Agabus prophesied in our times;[7] yet did
they not equal themselves to the apostles, nor did they exceed their own
measures though they were beloved of God. Now women prophesied also. Of
old, Miriam the sister of Moses and Aaron,[8] and after her Deborah,[9] and
after these Huldah[10] and Judith(11)"--the former under Josiah, the latter
under Darius. The mother of the Lord did also prophesy, and her kinswoman
Elisabeth, and Anna;[12] and in our time the daughters of Philip:[13] yet
were not these elated against their husbands, but preserved their own
measures.[14] Wherefore if among you also there be a man or a woman, and
such a one obtains any gift let him be humble that God ma be pleased with
him. For says He: Upon whom will I look, but upon him thatis humble and
quiet, and trembles at my words?"[15]

SEC. II.--ELECTION AND ORDINATION OF BISHOPS: FORM OF SERVICE ON SUNDAYS.

THAT TO MAKE CONSTITUTIONS ABOUT THE OFFICES TO BE PERFORMED IN THE
CHURCHES IS OF GREAT CONSEQUENCE.

   III. We have now finished the first part of this discourse concerning
gifts, whatever they be, which God has bestowed upon men according to His
own will; and how He rebuked the ways of those who either attempted to
speak lies, or were moved by the spirit of the adversary; and that God
often employed the wicked[16] For prophecy and the performance of wonders.
But now our discourse hastens as to the principal part, that is, the
constitution of ecclesiastical affairs, that so, when ye have learned this
constitution from us, ye who are ordained bishops by us at the command of
Christ, may perform all things according to the commands delivered you,
knowing that he that heareth us heareth Christ, and he that heareth Christ
heareth His God and Father,[17] to whom be glory for ever. Amen.

CONCERNING ORDINATIONS.

   IV. Wherefore we, the twelve apostles of the Lord, who are now
together, give you in charge those divine constitutions concerning every
ecclesiastical form, there being present with us Paul the chosen vessel,
our fellow-apostle, and James the bishop, and the rest of the presbyters,
and the seven deacons.[18] In the first place, therefore, I Peter say,[19]
that a bishop ordained is to be, as we have already, all of us, appointed,
unblamable in all things, a select person,[20] chosen by the whole people,
who, when he is named and approved,  let the people assemble, with the
presbytery and bishops that are present, an the Lord's day, and let them
give their consent. And let the principal of the bishops ask the presbytery
and people whether this be the person whom they desire for their ruler. And
if they give their consent, let him ask further whether he has a good
testimony from all men as to his worthiness for so great and glorious an
authority; whether all things relating to his piety towards God be right;
whether justice towards men has been observed by him; whether the affairs
of his family have been well ordered by him; whether he has been
unblameable in the course of his life. And if all the assembly together do
according to truth, and not according to prejudice, witness that he is such
a one, let them the third time, as before God the Judge, and Christ, the
Holy Ghost being also present, as well as all the holy and ministering
spirits, ask again whether he be truly worthy of this ministry, that so "in
the mouth of two or three witnesses every word may be established."[1] And
if they agree the third time that he is worthy, let them all be demanded
their vote; and when they all give it willingly, let them be heard. And
silence being made, let one of the principal bishops, together with two
others, stand near to the altar, the rest of the bishops and presbyters
praying silently, and the deacons holding the divine Gospels open upon the
head of him that is to be ordained, and say to God thus:[2]--

THE FORM OF PRAYER FOR THE ORDINATION OF A BISHOP.

   V. O Thou the great Being, O Lord God Almighty, who alone art
unbegotten, and ruled over by none; who always art, and wast before the
world; who standest in need of nothing, and art above all cause and
beginning; who only art true, who only art wise; who alone art the most
high; who art by nature invisible; whose knowledge is without beginning;
who only art good, and beyond compare; who knowest all things before they
are; who art acquainted with the most secret things; who art inaccessible,
and without a superior; the God and Father of Thy only begotten Son, of our
God and Saviour; the Creator of the whole world by Him; whose providence
provides for and takes the care of all; the Father of mercies, and God of
all consolation;[4] who dwellest in the highest heavens,[5] and yet lookest
down on things below: Thou who didst appoint the rules of the Church, by
the coming of Thy Christ in the flesh; of which the Holy Ghost is the
witness, by Thy apostles, and by us the bishops, who by Thy grace are here
present; who hast fore-ordained priests from the beginning for the
government of Thy people--Abel in the first place, Seth and Enos, and Enoch
and Noah, and Melchisedec and Job; who didst appoint Abraham, and the rest
of the patriarchs, with Thy faithful servants Moses and Aaron,  and Eleazar
and Phineas; who didst choose from among them rulers and priests in the
tabernacle of Thy testimony; who didst choose Samuel for a priest and a
prophet; who didst not leave Thy sanctuary without ministers; who didst
delight in those whom Thou chosest to be glorified in. Do Thou, by us, pour
down the influence of Thy free Spirit, through the mediation of Thy Christ,
which is committed to Thy beloved Son Jesus Christ; which He bestowed
according to Thy will on the holy apostles of Thee the eternal God. Grant
by Thy name, O God, who searchest the hearts, that this Thy servant, whom
Thou hast chosen to be a bishop, may feed Thy holy flock, and discharge the
office of an high priest to Thee, and minister to Thee, unblameably night
and day; that he may appease Thee, and gather together the number of those
that shall be saved, and may offer to Thee the gifts of Thy holy Church.
Grant to him, O Lord Almighty, through Thy Christ, the fellowship of the
Holy Spirit, that so he may have power to remit sins according to Thy
command; to give forth lots according to Thy command; to loose every bond,
according to the power which Thou gavest the apostles; that he may please
Thee in meekness and a pure heart, with a stedfast, unblameable, and
unreprovable mind; to offer to Thee a pure and unbloody sacrifice, which by
Thy Christ Thou hast appointed as the mystery of the new covenant, for a
sweet savour, through Thy holy child Jesus Christ, our God and Saviour,
through whom [1] glory, honour, and worship be to Thee in the Holy Spirit,
now and always, and for all ages. And when he has prayed for these things,
let the rest of the priests add, Amen; and together with them all the
people. And after the prayer let one of the bishops elevate the sacrifice
upon the hands of him that is ordained, and early in the morning let him be
placed in his throne, in a place set apart far him among the rest of  the
bishops, they all giving him the kiss in the Lord.[2] And after the reading
of the Law[3] and the Prophets, and our Epistles, and Acts, and the
Gospels, let him that is ordained salute they Church, saying, The grace of
our Lord Jesus  Christ, the love of God and the Father, and the  fellowship
of the Holy Ghost, be with you all; and let them all answer, and with Thy
Spirit. And after these words let him speak to the people the words of
exhortation; and when he has ended his word of doctrine (I Andrew[4] the
brother of Peter speak), all standing up, let the deacon ascend upon some
high seat, and proclaim, Let none of the hearers, let none of the
unbelievers stay; and silence being made, let him say:--

[OXFORD MS.[3]

   V. God and Father of our Lord Jesus Christ, the Father of mercies and
the God of all consolation, who knowest all things before they take place;
Thou who didst appoint the rules of the Church through the word of Thy
grace who didst appoint beforehand the race righteous from the beginning
that came from Abraham to be rulers, and didst constitute them priests, not
leaving Thy sanctuary without ministers; who from the foundation of the
world didst delight in those whom Thou chosest to be glorified in; and now
pour down the influence of Thy free Spirit, which through Thy beloved Son
Jesus Christ Thou hast bestowed on Thy holy apostles, who set up the Church
in the place of the sanctuary, to unending glory and praise of Thy name: O
Thou, who knowest the hearts of all, grant that this Thy servant whom Thou
hast chosen to the holy office of Thy bishop, may discharge the duty of a
high priest to Thee, and minister to Thee unblameably night and day; that
he may appease T h e e unceasingly, and present to Thee the gifts of Thy
holy Church, and in the spirit of the high-priesthood have power to remit
sins according to Thy commandment, to give lots according to Thy
injunction, to loose every bond according to the power which Thou hast
given to the apostles, and be well-pleasing to Thee, in meekness and a pure
heart offering a smell of sweet savour through Thy Son Jesus Christ o u r
Lord, with whom to Thee be glory, power, and honour, along with the Holy
Spirit, now and for ever. Amen.]

THE DIVINE LITURGY, WHEREIN IS THE BIDDING PRAYER FOR THE CATECHUMENS.

  VI. Ye catechumens, pray, and let all the faithful pray for them in
their mind, saying: Lord, have mercy upon them. And let the deacon bid
prayers for them, saving: Let us all pray unto God for the catechumens,
that He that is good, He that is the lover of mankind, will mercifully hear
their prayers and their supplications, anti so accept their petitions as to
assist them and give them those desires of their hearts which are for their
advantage, and reveal to them the Gospel of His Christ; give them
illumination and understanding, instruct them in the knowledge of God,
teach them His commands and His ordinances, implant in them His pure and
saving fear, open the ears of their hearts, that they may exercise
themselves in His law day and night; strengthen them in piety, unite them
to and number them with His holy flock; vouchsafe them the layer of
regeneration, and the garment of incorruption, which is the true life; and
deliver them from all ungodliness, and give no place to the adversary
against them; "and cleanse them from all filthiness of flesh and spirit,
and dwell in them, and walk in them, by His Christ; bless their goings out
and their comings in, and order their affairs for their good."[5] Let us
still earnestly put up our supplications for them, that they may obtain the
forgiveness of their transgressions by their admission, and so may be
thought worthy of the holy mysteries, and of constant communion with the
saints. Rise up, ye catechumens, beg for yourselves the peace of God
through His Christ, a peaceable day, and free from sin, and the like for
the whole time of your life, and your Christian ends of it; a compassionate
and merciful God; and the forgiveness of your transgressions. Dedicate
yourselves to the only unbegotten God, through His Christ. Bow down your
heads, and receive the blessing. But at the naming of every one by the
deacon, as we said before, let the people say, Lord, have mercy upon him;
and let the children say it first. And as they have bowed down their heads,
let the bishop who is newly ordained bless them with this blessing: O God
Almighty, unbegotten and inaccessible, who only art the true God, the God
and Father of Thy Christ, Thy only begotten Son; the God[6] of the
Comforter, and Lord of the whole world; who by Christ didst appoint Thy
disciples to be teachers for the teaching of piety; do Thou now also look
down upon Thy servants, who are receiving instruction in the Gospel of Thy
Christ, and "give them a new heart, and renew a right spirit in  their
inward parts,[7] that they may both know and do Thy will with full purpose
of heart, and with a willing soul. Vouchsafe them an holy admission, and
unite them to Thy holy Church, and make them partakers of Thy divine
mysteries, through Christ, who is our hope, and who died for them; by whom
glory and worship be given to Thee in the Holy Spirit for ever. Amen. And
after this, let the deacon say: Go out, ye catechumens, in peace. And after
they are gone out, let him say: Ye energumens, afflicted with unclean
spirits, pray, and let us all earnestly, pray for them, that God, the lover
of mankind, will by Christ rebuke the unclean and wicked spirits, and
deliver His supplicants from the dominion of the adversary. May He that
rebuked the legion of demons, and the devil, the prince of wickedness,[1]
even now rebuke these apostates from piety, and deliver His own workmanship
from his power, and cleanse those creatures which He has made with great
wisdom. Let us still pray earnestly for them. Save them, O God, and raise
them up by Thy power. Bow down your heads, ye energumens, and receive the
blessings. And let the bishop add this prayer, and say:--

FOR THE ENERGUMENS.

   VII. Thou, who hast bound the strong man, and spoiled all that was in
his house, who hast given us power over serpents and scorpions to tread
upon them, and upon all the power of the enemy;[2] who hast delivered the
serpent, that murderer of men, bound to us, as a sparrow to children, whom
all things dread, and tremble before the face of Thy power;[3] who hast
cast him down as lightning from heaven to earth,[4] not with a fall from a
place, but from honour to dishonour, on account of his voluntary evil
disposition; whose look dries the abysses, and threatening melts the
mountains, and whose truth remains for ever; whom the infants praise, and
sucking babes bless; whom angels sing hymns to, and adore; who lookest upon
the earth, and makest it tremble; who touchest the mountains, and they
smoke; who threatenest the sea, and driest it up, and makest all its rivers
as desert, and the clouds are the dust of His feet; who walkest upon the
sea as upon the firm ground;[5] Thou only begotten God,[6] the Son of the
great Father, rebuke these wicked spirits, and deliver the works of Thy
hands from the power of the adverse spirit. For to Thee is due glory,
honour, and worship, and by Thee to Thy Father, in the Holy Spirit, for
ever. Amen. And let the deacon say: Go out, ye energumens. And after them,
let him cry aloud: Ye that are to be illuminated, pray. Let all us, the
faithful, earnestly pray for them, that the Lord will vouchsafe that, being
initiated into the death of Christ, they may rise with Him, and become
partakers of His kingdom, and may be admitted to the communion of His
mysteries; unite them to, number them among, those that are saved in His
holy Church. Save them, and raise them up by Thy grace. And being sealed to
God through His Christ, let them bow down their heads, and receive this
blessing from the bishop:--

FOR THE BAPTIZED.

   VIII. Thou who hast formerly said by Thy holy prophets to those that be
initiated, "Wash ye, become clean,"[7] and hast appointed spiritual
regeneration by Christ, do Thou now also look down upon these that are
baptized, and bless them, and sanctify them, and prepare them that they may
become worthy of Thy spiritual gift, and of the true adoption of Thy
spiritual mysteries, of being gathered together with those that are saved
through Christ our Saviour; by whom glory, honour, and worship be to Thee,
in the Holy Ghost, for ever. Amen. And let the deacon say: Go out, ye that
are preparing for illumination. And after that let him proclaim: Ye
penitents, pray; let us all earnestly pray for our brethren in the state of
penitence, that God, the lover of compassion, will show them the way of
repentance, and accept their return and their confession, and bruise Satan
under their feet  suddenly,[8] and redeem them from the snare of the devil,
and the ill-usage of the demons, and  free them from every unlawful word,
and every absurd practice and wicked thought; forgive them all their
offences, both voluntary and involuntary, and blot out that handwriting
which is against them,[9] and write them in the book of life;[10] cleanse
them from all filthiness of flesh and spirit,[11] and restore and unite
them to His holy flock. For He knoweth our frame. For who can glory that he
has a clean heart? And who can boldly say, that he is pure from sin?[12]
For we are all among the blameworthy. Let us still pray for them more
earnestly, for there is joy in heaven over one sinner that repenteth,[13]
that, being converted from every evil work, they may be joined to all good
practice; that God, the lover of mankind, will suddenly accept their
petitions, will restore[14] to them the joy of His salvation, and
strengthen them with His free Spirit;[15] that they may not be any more
shaken,[16] but be admitted to the communion of His most holy things, and
become partakers of His divine mysteries, that appearing worthy of His
adoption, they may obtain eternal life. Let us all still earnestly say on
their account: Lord, have mercy upon them. Save them, O God, and raise them
up by Thy mercy. Rise up, and bow your heads to God through His Christ, and
receive the blessings. Let the bishop then add this prayer:--

IMPOSITION OF HANDS; PRAYER FOR PENITENTS.

   IX. Almighty, eternal God, Lord of the whole world, the Creator and
Governor of all things, who hast exhibited man as the ornament of the world
through Christ, and didst give him a law both naturally implanted and
written, that he might live according to law, as a rational creature; and
when he had sinned, Thou gavest him Thy goodness as a pledge in order to
his repentance: Look down upon these persons who have bended the neck of
their soul and body to Thee; for Thou desirest not the death of a sinner,
but his repentance, that he turn from his wicked way, and live.(1) Thou who
didst accept the repentance of the Ninevites, who willest that all men be
saved, and come to the acknowledgment of the truth;(2) who didst accept of
that son who had consumed his substance in riotous Iiving,(3) with the
bowels of a father, on account of his repentance; do Thou now accept of the
repentance of Thy supplicants: for there is no man that will not sin; for
"if Thou, O Lord, markest iniquities, O Lord, who shall stand? For with
Thee there is propitiation."(4) And do Thou restore them to Thy holy
Church, into their former dignity and honour, through Christ our God and
Saviour, by whom glory and adoration be to Thee, in the Holy Ghost, for
ever. Amen. Then let the deacon say, Depart, ye penitents; and let him add,
Let none of those who ought not to come draw near. All we of the faithful,
let us bend our knee: let us all entreat God through His Christ; let us
earnestly beseech God through His Christ.

THE BIDDING PRAYER FOR THE FAITHFUL.

   X. Let us pray for the peace and happy settlement of the world, and of
the holy churches; that the God of the whole world may afford us His
everlasting peace, and such as may not be taken away from us; that He may
preserve us in a full prosecution of such virtue as is according to
godliness. Let us pray for the Holy Catholic and Apostolic Church which is
spread from one end of the earth to the other; that God would preserve and
keep it unshaken, and free from the waves of this life, until the end of
the world, as founded upon a rock; and for the holy parish in this place,
that the Lord of the whole world may vouchsafe us without failure to follow
after His heavenly hope, and without ceasing to pay Him the debt of our
prayer. Let us pray for every episcopacy which is under the whole heaven,
of those that rightly divide the word of Thy truth. And let us pray for our
bishop James,(5) and his parishes; let us pray for our bishop Clement, and
his parishes; let us pray for our bishop Euodius, and his parishes; let us
pray for our bishop Annianus, and his parishes: that the compassionate God
may grant them to continue in His holy churches in health, honour, and long
life,  and afford them an honourable old age in godIiness and
righteousness. And let us pray for our presbyters, that the Lord may
deliver them from   every unreasonable and wicked action, and afford them a
presbyterate in health and honour. Let us pray for all the deacons and
ministers in Christ, that the Lord may grant them an unblameable
ministration. Let us pray for the readers, singers, virgins, widows, and
orphans. Let us pray for those that are in marriage and in child-bearing,
that the Lord may have mercy upon them all. Let us pray for the eunuchs who
walk holily. Let us pray for those in a state of continence and piety. Let
us pray for those that bear fruit in the holy Church, and give alms to the
needy. And let us pray for those who offer sacrifices and oblations to the
Lord our God, that God, the fountain of all goodness, may recompense them
with His heavenly gifts, and "give them in this  world an hundredfold, and
in the world to come life everlasting;"(6) and bestow upon them for their
temporal things, those that are eternal; for earthly things, those that are
heavenly. Let us pray for our brethren newly enlightened, that the Lord may
strengthen and confirm them. Let us pray for our brethren exercised with
sickness, that the Lord may deliver them from every sickness and every
disease, and restore them sound into His holy Church. Let us pray for those
that travel by water or by land. Let us pray for those that are in the
mines, in banishments, in prisons, and in bonds, for the name of the Lord.
Let us pray for those that are afflicted with bitter servitude. Let us pray
for our enemies, and those that hate us. Let us pray for those that
persecute us for the name of the Lord, that the Lord may pacify their
anger, and scatter their wrath  against us. Let us pray for those that are
without, and are wandered out of the way, that the Lord may convert them.
Let us be mindful of the infants  of the Church, that the Lord may perfect
them in His fear, and bring them to a complete age. Let us pray one for
another, that the Lord may keep us and preserve us by His grace to the end,
and deliver us from the evil one. and from all the scandals of those that
work iniquity, and preserve us unto His heavenly kingdom. Let us pray for
every Christian soul. Save us, and raise us up, O God, by Thy mercy. Let us
rise up, and let us pray earnestly, and dedicate ourselves and one another
to the living God, through His Christ. And let the high priest add this
prayer, and say:--

THE FORM OF PRAYER FOR THE FAITHFUL.

   XI. O Lord Almighty, the Most High, who dwellest on high, the Holy One,
that restest among the saints, without beginning, the Only Potentate, who
hast given to us by Christ the preaching of knowledge, to the
acknowledgment of Thy glory and of Thy name, which He has made known to us,
for our comprehension, do Thou now also look down through Him upon this Thy
flock, and deliver it from all ignorance and wicked practice, and grant
that we may fear Thee in earnest, and love Thee with affection, and have a
due reverence of Thy glory. Be gracious and merciful to them, and hearken
to them when they pray unto Thee; and keep them, that they may be
unmoveable, unblameable, and unreprovable, that they may be holy in body
and spirit, not having spot or wrinkle, or any such thing; but that they
may be complete, and none of them may be defective or imperfect. O our
support, our powerful God, who dost not accept persons, be Thou the
assister of this Thy peopled which Thou hast redeemed with the precious
blood of Thy Christ; be Thou their protector, aider, provider, and
guardian, their strong wall of defence, their bulwark and security. For
"none can snatch out of Thy hand:"(2) for there is no other God like Thee;
for on Thee is our reliance. "Sanctify them by Thy truth: for Thy word is
truth."(3) Thou who dost nothing for favour, Thou whom none can deceive,
deliver them from every sickness, and every disease, and every offence,
every injury and deceit, "from fear of the enemy, from the dart that flieth
in the day, from the mischief that walketh about in darkness;"(4) and
vouchsafe them that everlasting life which is in Christ Thy only begotten
Son, our God and  Saviour, through whom glory and worship be to Thee, in
the Holy Spirit, now and always, and for ever and ever. Amen. And after
this let the deacon say, Let us attend. And let the bishop salute the
church, and say, The peace of God be with you all. And let the people
answer, And with thy spirit; and let the deacon say to all, Salute ye one
another with the holy kiss. And let the clergy salute the bishop, the men
of  the laity salute the men, the women the women. ' And let the children
stand at the reading-desk; and let another deacon stand by them, that they
may not be disorderly.(5) And let other deacons walk about and watch the
men and women, that no tumult may be made, and that no one nod, or whisper,
or slumber; and let the deacons(6) stand at the doors of the men, and the
sub-deacons at those of the women, that no one go out, nor a  door be
opened, although it be for one of the faithful, at the the of the oblation.
But let one of the sub-deacons bring water to wash the hands of the
priests, which is a symbol of the purity of those souls that are devoted to
God.

THE CONSTITUTION OF JAMES THE BROTHER OF JOHN, THE SON OF ZEBEDEE.

   XII. And I James,(7) the brother of John, the son of Zebedee, say, that
the deacon shall immediately say, Let none of the catechumens, let none of
the hearers, let none of the unbelievers, let none of the heterodox, stay
here. You who have prayed the foregoing prayer, depart.(8) Let the mothers
receive their children; let no one have anything against any one; let no
one come in hypocrisy; let us stand upright before the Lord with fear and
trembling, to offer. When this is done, let the deacons bring the gifts to
the bishop at the altar; and let the presbyters stand on his right hand,
and on his left, as disciples stand before their Master. But let two of the
deacons, on each side of the altar, hold a fan, made up of thin membranes,
or of the feathers of the peacock, or of fine cloth, and let them silently
drive away the small animals that fly about, that they may not come near to
the cups. Let the high priest, therefore, together with the priests,
pray(9) by himself; and let him put on his shining garment, and stand at
the altar, and make the sign of the cross upon his forehead with his
hand,(10) and say: The grace of Almighty God, and the love of our Lord
Jesus Christ, and the fellowship of the Holy Ghost, be with you all. And
let all with one voice say: And with thy spirit. The high priest: Lift up
your mind. All the people: We lift it up unto the Lord. The high priest:
Let us give thanks to the Lord. All the people: It is meet and right so to
do. Then let the high priest say: It is very meet and fight before all
things to sing an hymn to Thee, who art the true God, who art before all
beings, "from whom the whole family in heaven and earth is named;"(11) who
only art unbegotten, and without beginning, and without a ruler, and
without a master; who standest in need of nothing; who art the bestower of
everything that is good; who art beyond all cause and generation; who art
alway and immutably the same; from whom all things came into being, as from
their proper original. For Thou art eternal knowledge, everlasting sight,
unbegotten hearing, untaught wisdom, the first by nature, and the measure
of being, and beyond all number; who didst bring all things out of nothing
into being by Thy only begotten Son, but didst beget Him before all ages by
Thy will, Thy power, and Thy goodness, without any instrument, the only
begotten Son, God the Word, the living Wisdom, "the First-born of every
creature, the angel of Thy Great Counsel,"(1) and Thy High Priest, but the
King and Lord of every intellectual and sensible nature, who was before all
things, by whom were all things. For Thou, O eternal God, didst make all
things by Him, and through Him it is that Thou vouchsafest Thy suitable
providence over the whole world; for by the very same that Thou bestowedst
being, didst Thou also bestow well-being: the God and Father of Thy only
begotten Son, who by Him didst make before all things the cherubim and the
seraphim, the aeons and hosts, the powers and authorities, the
principalities and thrones, the archangels and angels; and after all these,
didst by Him make this visible world, and all things that are therein. For
Thou art He who didst frame the heaven as an arch, and "stretch it out like
the covering of a tent,"(2) and didst found the earth upon nothing by Thy
mere will; who didst fix the firmament, and prepare the night and the day;
who didst bring the light out of Thy treasures, and on its departure didst
bring on darkness, for the rest of the living creatures that move up and
down in the world; who didst appoint the sun in heaven to rule over the
day, and the moon to rule over the night, and didst inscribe in heaven the
choir of stars to praise Thy glorious majesty; who didst make the water for
drink and for cleansing, the air in which we live for respiration and the
affording of sounds, by the means of the tongue, which strikes the air, and
the hearings which co-operates therewith, so as to perceive speech when it
is received by it, and falls upon it; who madest fire for our consolation
in darkness, for the supply of our want, and that we might be warmed and
enlightened by it; who didst separate the great sea from the land, and
didst render the former navigable and the latter fit for walking, and didst
replenish the former with small and great living creatures, and  filledst
the latter with the same, both tame and wild; didst furnish it with various
plants, and crown it with herbs, and beautify it with flowers, and enrich
it with seeds; who didst ordain the great deep, and on every side madest a
mighty cavity for it, which contains seas of salt waters heaped
together,(3) yet didst Thou every way bound them with barriers of the
smallest sand;(4) who sometimes dost raise it to  the height of mountains
by the winds, and sometimes dost smooth it into a plain; sometimes dost
enrage it with a tempest, and sometimes dost still it with a calm, that it
may be easy to seafaring men in their voyages; who didst encompass this
world, which was made by Thee through Christ, with rivers, and water it
with currents, and moisten it with springs that never fail, and didst bind
it round with mountains for the immoveable and secure consistence of the
earth: for Thou hast replenished Thy world, and adorned it with sweet-
smelling and with healing herbs, with  many and various living creatures,
strong and weak, for food and for labour, tame and wild; with the noises of
creeping things, the sounds of various sorts of flying creatures; with the
circuits of the years, the numbers of months and days, the order of the
seasons, the courses of the rainy clouds, for the production of the fruits
and the support of living creatures. Thou hast also appointed the station
of the winds, which blow when commanded by Thee, and the multitude of the
plants and herbs. And Thou hast not only created the world itself, but hast
also made man for a citizen of the world, exhibiting him as the ornament of
the world; for Thou didst say to Thy Wisdom: "Let us make man according to
our image, and according to our likeness;  and let them have dominion over
the fish of  the sea, and over the fowls of the heaven."(5) Wherefore also
Thou hast made him of an immortal soul and of a body liable to dissolution-
-the former out of nothing, the latter out of the four elements--and hast
given him as to his soul  rational knowledge, the discerning of piety and
impiety, and the observation of right and wrong;  and as to his body, Thou
hast granted him five   senses and progressive motion: for Thou, O God
Almighty, didst by Thy Christ plant a paradise in  Eden,(6) in the east,
adorned with all plants fit for  food, and didst introduce him into it, as
into a rich banquet. And when Thou madest him, Thou gavest him a law
implanted within him, that so he might have at home and within himself the
seeds of divine knowledge; and when Thou hadst brought him into the
paradise of pleasure, Thou allowedst him the privilege of enjoying all
things, only forbidding the tasting of one tree, in hopes of greater
blessings; that in case he would keep that command, he might receive the
reward of it, which was immortality. But when he neglected that command,
and tasted of the forbidden fruit, by the seduction of the serpent and the
counsel of his wife, Thou didst justly cast him out of paradise. Yet of Thy
goodness Thou didst not overlook him, nor suffer him to perish utterly, for
he was Thy creature; but Thou didst subject the whole creation to him, and
didst grant him liberty to procure himself food by his own sweat and
labours, whilst Thou didst cause all the fruits of the earth to spring up,
to grow, and to ripen. But when Thou hadst laid him asleep for a while,
Thou didst with an oath call him to a restoration again, didst loose the
bond of death, and promise him life after the resurrection. And not this
only; but when Thou hadst increased his posterity to an innumerable
multitude, those that continued with Thee Thou didst glorify, and those who
did apostatize from Thee Thou didst punish. And while Thou didst accept of
the sacrifice of Abel(1) as of an holy person, Thou didst reject the gift
of Cain, the murderer of his brother, as of an abhorred wretch. And besides
these, Thou didst accept of Seth and Enos,(2) and didst translate Enoch:(3)
for Thou art the Creator of men, and the giver of life, and the supplier of
want, and the giver of laws, and the rewarder of those that observe them,
and the avenger of those that transgress them; who didst bring the great
flood upon the world by reason of the multitude of the ungodly,(4) and
didst deliver righteous Noah from that flood by an ark,(5) with eight
souls, the end of the foregoing generations, and the beginning of those
that were to come; who didst kindle a fearful fire against the five cities
of Sodom, and "didst turn a fruitful land into a salt lake for the
wickedness of them that dwelt therein,"(6) but didst snatch holy Lot out of
the conflagration. Thou art He who didst deliver Abraham from the impiety
of his fore-fathers, and didst appoint him to be the heir of  the world,
and didst discover to him Thy Christ; who didst aforehand ordain
Melchisedec an high priest for Thy worship;(7) who didst render Thy patient
servant Job the conqueror of that serpent who is the patron of wickedness;
who madest Isaac the son of the promise, and Jacob the father of twelve
sons, and didst increase his posterity to a multitude, and bring him into
Egypt with seventy-five souls.(8) Thou, O Lord, didst not overlook Joseph,
but grantedst him, as a reward of his chastity for Thy sake, the government
over the Egyptians. Thou, O Lord, didst not overlook the Hebrews when they
were afflicted by the Egyptians, on account of the promises made unto their
fathers; but Thou didst deliver  them and punish the Egyptians.(9) And when
men had corrupted the law of nature, and had sometimes esteemed the
creation the effect of chance, and sometimes honoured it more than they
ought, and equalled it to the God of the universe, Thou didst not, however,
suffer them  to go astray, but didst raise up Thy holy servant Moses, and
by him didst give the written law for the assistance of the law of
nature,(10) and didst show that the creation was Thy work, and didst banish
away the error of polytheism. Thou didst adorn Aaron and his posterity with
the priesthood, and didst punish the Hebrews when they sinned, and receive
them again when they returned to Thee. Thou didst punish the Egyptians with
a judgment of ten plagues, and didst divide the sea, and bring the
Israelites through it, and drown and destroy the Egyptians who pursued
after them. Thou didst sweeten the bitter water with wood; Thou didst bring
water out of the rock of stone; Thou didst rain manna from heaven, and
quails, as meat out of the air; Thou didst afford them a pillar of fire by
night to give them light, and a pillar of a cloud by day to overshadow them
from the heat; Thou didst declare Joshua to be the general of the army, and
didst overthrow the seven nations of Canaan by him;(11) Thou didst divide
Jordan, and dry up the rivers of Etham;(12) Thou didst overthrow walls
without instruments or the hand of man.(13) For all these things, glory be
to Thee, O Lord Almighty. Thee do the innumerable hosts of angels,
archangels, thrones, dominions, principalities, authorities, and powers,
Thine everlasting armies, adore. The cherubim and the six-winged seraphim,
with twain covering their feet, with twain their heads, and with twain
flying,(14) say, together with thousand thousands of archangels, and ten
thousand times ten thousand of angels,(15) incessantly, and with constant
and loud voices, and let all the people say it with them: "Holy, holy,
holy, Lord of hosts, heaven and earth are full of His glory: be Thou
blessed for ever. Amen."(16) And afterwards let the high priest say: For
Thou art truly holy, and most holy, the highest and most highly exalted for
ever. Holy also is Thy only begotten Son our Lord and God, Jesus Christ,
who in all things ministered to His God and Father, both in Thy various
creation and Thy suitable providence, and has not overlooked lost mankind.
But after the law of nature, after the exhortations in the positive law,
after the prophetical reproofs and the government of the angels, when men
had perverted both the positive law and that of nature, and had cast out of
their mind the memory of the flood, the burning of Sodom, the plagues of
the Egyptians, and the slaughters of the inhabitant  of Palestine, and
being just ready to perish universally after an unparalleled manner, He was
pleased by Thy good will to become man, who was man's Creator; to be under
the laws, who was the Legislator; to be a sacrifice, who was an High
Priest; to be a sheep, who was the Shepherd. And He appeased Thee, His God
and Father, and reconciled Thee to the world, and freed all men from the
wrath to come, and was made of a virgin, and was in flesh, being God the
Word, the beloved Son, the first-born of the whole creation, and was,
according to the prophecies which were foretold concerning Him by Himself,
of the seed of David and Abraham, of the tribe of Judah. And He was made in
the womb of a virgin, who formed all mankind that are born into the world;
He took flesh, who was without flesh; He who was begotten before time, was
born in time; He lived holily, and taught according to the law; He drove
away every sickness and every disease from men, and wrought signs and
wonders among the people; and He was partaker of meat, and drink, and
sleep, who nourishes all that stand in need of food, and "fills every
living creature with His goodness;"(1) "He manifested His name to those
that knew it not;"(2) He drave away ignorance; He revived piety, and
fulfilled Thy will; He finished the work which Thou gavest Him to do; and
when He had set all these things right, He was seized by the hands of the
ungodly, of   the high priests and priests, falseIy so called, and of the
disobedient people, by the betraying of him who was possessed of wickedness
as with a confirmed disease; He suffered many things from them, and endured
all sorts of ignominy by Thy permission; He was delivered to Pilate the
governor, and He that was the Judge was judged, and He that was the Saviour
was condemned; He that was impassible was nailed to the cross, and He who
was by nature immortal died, and He that is the giver of life was buried,
that He might loose those for whose sake He came from suffering and death,
and might break the bonds of the devil, and deliver mankind from his
deceit. He arose from the dead the third day; and when He had continued
with His disciples forty days, He was taken up into the heavens, and is sat
down on the right hand of Thee, who art His God and Father. Being mindful,
therefore, of those things that He endured for our sakes, we give Thee
thanks, O God Almighty, not in such a manner as we ought, but as we are
able, and fulfil His constitution: "For in the same night that He was
betrayed, He took bread"(3) in His holy and undefiled hands, and, looking
up to Thee His God and Father, "He brake it, and gave it to His disciples,
saying, This is the mystery of the new covenant: take of it, and eat. This
is my body, which is broken for many, for the remission of sins."(4) In
like manner also "He took the cup," and mixed it of wine and water, and
sanctified it, and delivered it to them, saying: "Drink ye all of this; for
this is my blood which is shed for many, for the remission of sins: do this
in remembrance of me. For as often as ye eat this bread and drink this cup,
ye do show forth my death until I come." Being mindful, therefore, of His
passion, and death, and resurrection from the dead, and return into the
heavens, and His future second appearing, wherein He is to come with glory
and power to judge the quick and the dead, and to recompense to every one
according to his works, we offer to Thee, our King and our God, according
to His constitution, this bread and this cup, giving Thee thanks, through
Him, that Thou hast thought us worthy to stand before Thee, and to
sacrifice to Thee; and we beseech Thee that Thou wilt mercifully look down
upon these gifts which are here set before Thee, O Thou God, who standest
in need of none of our offerings. And do Thou accept them, to the honour of
Thy Christ, and send down upon this sacrifice Thine Holy Spirit, the
Witness of the Lord Jesus' sufferings, that He may show this bread to be
the body of Thy Christ, and the cup to be the blood of Thy Christ, that
those who are partakers thereof may be strengthened for piety, may obtain
the remission of their sins, may be delivered from the devil and his
deceit, may be filled with the Holy Ghost, may be made worthy of Thy
Christ, and may obtain eternal, life upon Thy reconciliation to them, O
Lord Almighty. We further pray unto Thee, O Lord, for thy holy Church
spread from one end of the world to another, which Thou hast purchased with
the precious blood of Thy Christ, that Thou wilt preserve it unshaken and
free from disturbance until the end of the world; for every episcopate who
rightly divides the word of truth. We further pray to Thee for me, who am
nothing, who offer to Thee, for the whole presbytery, for the deacons and
all the clergy, that Thou wilt make them wise, and replenish them with the
Holy Spirit. We further pray to Thee, O Lord, "for the king and all in
authority,"(5) for the whole army, that they may be peaceable towards us,
that so, leading the   whole time of our life in quietness and unanimity,
we may glorify Thee through Jesus Christ, who is our hope. We further offer
to Thee also for all those holy persons who have pleased Thee from the
beginning of the world--patriarchs, prophets, righteous men, apostles,
martyrs, confessors, bishops, presbyters, deacons, sub-deacons, readers,
singers, virgins, widows, and lay persons, with all whose names Thou
knowest. We further offer to Thee for this people, that Thou wilt render
them, to the  praise of Thy Christ, "a royal priesthood and an holy
nation;"(1) for those that are in virginity and purity; for the widows of
the Church;  for those in honourable marriage and child-bearing; for the
infants of Thy people, that Thou wilt not permit any of us to "become
castaways." We further beseech Thee also for this city and its inhabitants;
for those that are sick; for those in bitter servitude; for those in
banishments; for those in prison; for those that travel by water or by
land; that Thou, the helper and assister of all men, wilt be their
supporter. We further also beseech Thee for those that hate us and
persecute us for Thy name's sake; for those that are without, and wander
out of the way; that Thou wilt convert them to goodness, and pacify their
anger. We further also beseech Thee for the catechumens of the Church, and
for those that are vexed by the adversary, and for our brethren the
penitents, that Thou wilt perfect the first in the faith, that Thou wilt
deliver the second from the energy of the evil one, and that Thou wilt
accept the repentance of the last, and forgive both them and us our
offences. We further offer to Thee also for the good temperature of the
air, and the fertility of the fruits, that so, partaking perpetually of the
good things derived from Thee, we may praise Thee without ceasing, "who
gavest food to all flesh."(2) We further beseech Thee also for those who
are absent on a just cause, that Thou wilt keep us all in piety, and gather
us together in the kingdom of Thy Christ, the God of all sensible and
intelligent nature, our King that Thou wouldst keep us immoveable,
unblameable, and unreprovable: for to Thee belongs all glory and worship,
and thanksgiving, honour  and adoration, the Father, with the Son, and to
the Holy Ghost, both now and always, and for everlasting, and endless ages
for ever. And let all the people say, Amen. And let the bishop say, "The
peace of God be with you all." And let all the people say, "And with thy
spirit." And let the deacon proclaim again:--

THE BIDDING PRAYER FOR THE FAITHFUL AFTER THE DIVINE OBLATION.

   XIII. Let us still further beseech God through His Christ, and let us
beseech Him on account of the gift which is offered to the Lord God, that
the good God will accept it, through the mediation of His Christ, upon His
heavenly altar, for a sweet-smelling savour. Let us pray for this church
and people. Let us pray for every episcopate, every presbytery, all the
deacons and ministers in Christ, for the whole congregation, that the Lord
will keep and preserve them all. Let us pray "for kings and those in
authority," that they may be peaceable toward us, "that so we may have and
lead a quiet and peaceable life in all godliness and honesty."(3) Let us he
mindful of the holy martyrs, that we may be thought worthy to be partakers
of their trial. Let us pray for those that are departed in the faith. Let
us pray for the good temperature of the air, and the perfect maturity of
the fruits. Let us pray for those that are newly enlightened, that they may
be strengthened in the faith, and all may be mutually comforted by one
another.(4) Raise us up, O God, by Thy grace. Let us stand up, and dedicate
ourselves to God, through His Christ. And let the bishop say: O God, who
art great, and whose name is great, who art great in counsel and mighty in
works, the God and Father of Thy holy child Jesus, our Saviour; look down
upon us, and upon this Thy flock, which Thou hast chosen by Him to the
glory of Thy name; and sanctify  our body and soul, and grant us the favour
to be "made pure from all filthiness of flesh and spirit,"(5) and may
obtain the good things laid up for us, and do not account any of us
unworthy; but be Thou our comforter, helper, and protector, through Thy
Christ, with whom glory, honour, praise, doxology, and thanksgiving be to
Thee and to the Holy Ghost for ever. Amen. And after that all have said
Amen, let the deacon say: Let us attend. And let the bishop speak thus to
the people: Holy things for holy persons. And let the people answer: There
is One that is holy;  there is one Lord, one Jesus Christ, blessed for
ever, to the glory of God the Father. Amen. "Glory to God in the highest,
and on earth peace, good-will among men. Hosanna to the son of David!
Blessed be He that cometh in the name of the Lord," being the Lord God who
appeared to us, "Hosanna in the highest."(6) And after that, let the bishop
partake, then the presbyters, and deacons, and(7) sub-deacons, and the
readers, and the singers, and the ascetics; and then of the women, the
deaconesses, and the virgins, and the widows; then the children; and then
all the people in order, with reverence and godly fear, without tumult. And
let the bishop give the oblation, saying, The body of Christ; and let him
that receiveth say, Amen. And let the deacon take the cup; and when he
gives it, say, The blood of Christ, the cup of life; and let him that
drinketh say, Amen.(1) And let the thirty-third psalm be said, while the
rest are partaking; and when all,(2) both men and women, have partaken, let
the deacons carry what remains into the vestry. And when the singer has
done, let the deacon say:--

THE BIDDING PRAYER AFTER THE PARTICIPATION.

   XIV. Now we have received the precious body and the precious blood of
Christ, let us give thanks to Him who has thought us worthy to partake of
these His holy(3) mysteries; and let us beseech Him that it may not be to
us for condemnation, but for salvation, to the advantage of soul and body,
to the preservation of piety, to the remission of sins, and to the life of
the world to come. Let us arise, and by the grace   of Christ let us
dedicate ourselves to God, to the only unbegotten God, and to His Christ.
And let the bishop give thanks:--

THE FORM OF PRAYER AFTER THE PARTICIPATION.

   XV. O Lord God Almighty, the Father of Thy Christ, Thy blessed Son, who
hearest those who call upon Thee with uprightness, who also knowest the
supplications of those who are silent; we thank Thee that Thou hast thought
us worthy to partake of Thy holy mysteries, which Thou hast bestowed upon
us, for the entire confirmation of those things we have rightly known, for
the preservation of piety, for the remission of our  offences; for the name
of thy Christ is called upon us, and we are joined To Thee. O Thou  that
hast separated us froth the communion of the ungodly, unite us with those
that are consecrated to Thee in holiness; confirm us in the truth, by the
assistance of Thy Holy Spirit; reveal to us what things we are ignorant of,
supply what things we are defective in, confirm us in what things we
already know, preserve the priests blameless in Thy worship; keep the kings
in peace, and the rulers in righteousness, the air in a good temperature,
the fruits in fertility, the world in an all-powerful providence; pacify
the warring nations, convert those that are gone astray, sanctify Thy
people, keep those that are in virginity, preserve those in the faith that
are in marriage, strengthen those that are in purity, bring the infants to
complete age, confirm the newly admitted; instruct the catechumens, and
render them worthy of admission; and gather us all together into Thy
kingdom of heaven, by Jesus Christ our Lord, with whom glory, honour, and
worship be to Thee, in the Holy Ghost, for ever. Amen. And let the deacon
say: Bow down to(4) God through His Christ, and receive the blessing. And
let the bishop add this prayer, and say: O God Almighty, the true God, to
whom nothing can be compared, who art everywhere, and present in all
things, and art in nothing as one of the things themselves; who art not
bounded by place, nor grown old by time; who art not terminated by ages,
nor deceived by words; who art not subject to generation, and wantest no
guardian; who art above all corruption, free from all change, and
invariable by nature; "who inhabitest light inaccessible;"(5) who art by
nature invisible, and yet art known to all reasonable natures who seek Thee
with a good mind, and art comprehended by those that seek after Thee with a
good mind; the God of Israel, Thy people which truly see, and which have
believed in Christ: Be gracious to me, and hear me, for Thy name's sake,
and bless those that bow down their necks unto Thee, and grant them the
petitions of their hearts, which are for their good, and do not reject any
one of them from Thy kingdom; but sanctify, guard, cover, and assist them;
deliver them from the adversary and every enemy; keep their houses, and
guard "their comings in and their goings out."(6) For to Thee belongs the
glory, praise, majesty, worship, and adoration, and to Thy Son Jesus, Thy
Christ, our Lord and God and King, and to the Holy Ghost, now and always,
for ever and ever. Amen. And(7) the deacon shall say, Depart in peace.(8)
These constitutions concerning this mystical worship, we, the apostles, do
ordain for you, the bishops, presbyters, and deacons.

SEC. III.--ORDINATION AND DUTIES OF THE CLERGY.

   CONCERNING THE ORDINATION OF PRESBYTERS -THE CONSTITUTION OF JOHN, WHO
WAS BELOVED BY THE LORD.

   XVI. Concerning the ordination of presbyters, I(9) who am loved by the
Lord make this constitution for you the bishops: When thou ordainest a
presbyter, O bishop, lay thy hand upon his head, in the presence of the
presbyters and deacons,(1) and pray, saying: O Lord Almighty, our God, who
hast created all things by Christ, and dost in like manner take care of the
whole world by Him; for He who had power to make different creatures, has
also power to take care of them, according to their different natures; on
which account, O God, Thou takest care of immortal beings by bare
preservation, but of those that are mortal by succession--of the soul by
the provision of laws, of the body by the supply of its wants. Do Thou
therefore now also look down upon Thy holy Church, and increase the same,
and multiply those that preside in it, and grant them power, that they may
labour both in word and work for the edification of Thy people. Do Thou now
also look down upon this Thy servant, who is put into the presbytery by the
vote and determination of the whole clergy; and do Thou replenish him with
the Spirit of grace and counsel, to assist and govern Thy people with a
pure heart, in the same manner as Thou didst look down upon Thy chosen
people, and didst command Moses to choose elders, whom Thou didst fill with
Thy Spirit.(2) Do Thou also now, O Lord, grant this, and preserve in us the
Spirit of Thy grace, that this person, being filled with the gifts of
healing and the word of teaching, may in meekness instruct Thy people, and
sincerely serve Thee with a pure mind and a willing soul, and may fully
discharge the holy ministrations for Thy people, through Thy Christ, with
whom glory, honour, and worship be to Thee, and to the Holy Ghost, for
ever. Amen.

CONCERNING THE ORDINATION OF DEACONS--THE CONSTITUTION OF PHILIP.

   XVII. Concerning the ordination of deacons, I Philip(3) make this
constitution: Thou shalt ordain a deacon, O bishop, by laying thy hands
upon him in the presence of the whole presbytery, and of the deacons, and
shall pray, and say:--

THE FORM OF PRAYER FOR THE ORDINATION OF A DEACON.

   XVIII. O God Almighty, the true and faithful God, who art rich unto all
that call upon Thee in truth, who art fearful in counsels, and wise in
understanding, who art powerful and great, hear our prayer, O Lord, and let
Thine ears receive our supplication, and "cause the light of Thy
countenance to shine upon this Thy servant," who is to be ordained for Thee
to the office of  a deacon; and replenish him with Thy Holy Spirit, and
with power, as Thou didst replenish Stephen, who was Thy martyr, and
follower of the sufferings of Thy Christ.(4) Do Thou render him worthy to
discharge acceptably the ministration of a deacon, steadily, unblameably,
and without reproof, that thereby he may attain an higher degree, through
the mediation of Thy only begotten Son, with whom glory, honour, and
worship be to Thee and the Holy Spirit for ever. Amen.

CONCERNING THE DEACONESS--THE CONSTITUTION OF BARTHOLOMEW.

   XIX. Concerning a deaconess, I Bartholomew(5) make this constitution: O
bishop, thou shalt lay thy hands upon her in the presence of the
presbytery, and of the deacons and deaconesses, and shall say:--

THE FORM OF PRAYER FOR THE ORDINATION OF A DEACONESS.

   XX. O Eternal God, the Father of our Lord  Jesus Christ, the Creator of
man and of woman, who didst replenish with the Spirit Miriam, and Deborah,
and Anna, and Huldah;(6) who didst not disdain that Thy only begotten Son
should be born of a woman; who also in the tabernacle of the testimony, and
in the temple, didst ordain women to be keepers of Thy holy gates,--do
Thou now also look down upon this Thy servant, who is to be ordained to the
office of a deaconess, and grant her Thy Holy Spirit, and "cleanse her from
all filthiness of flesh and spirit,"(7) that she  may worthily discharge
the work which is committed to her to Thy glory, and the praise of Thy
Christ, with whom glory and adoration be to Thee and the Holy Spirit for
ever. Amen.

CONCERNING THE SUB-DEACONS--THE CONSTITUTION OF THOMAS.

   XXI. Concerning the sub-deacons, I Thomas(8) make this constitution for
you the bishops:(9) When thou dost ordain a sub-deacon,(10) O bishop, thou
shalt lay thy hands upon him, and say: O Lord God, the Creator of heaven
and earth, and of all things that are therein; who also in the tabernacle
of the testimony didst appoint overseers and keepers of Thy holy
vessels;(11) do Thou now look down upon this Thy servant, appointed a sub-
deacon; and grant him the Holy Spirit, that he may worthily handle the
vessels of Thy ministry, and do Thy will always, through Thy Christ, with
whom glory, honour, and worship be to Thee and to the Holy Spirit for ever.
Amen.

CONCERNING THE READERS--THE CONSTITUTION OF MATTHEW.

   XXII. Concerning readers,(1) I Matthew, also coiled Levi, who was once
a tax-gatherer, make a constitution: Ordain a reader by laying thy hands
upon him, and pray unto God, and say: O Eternal God, who art plenteous in
mercy and compassions, who hast made manifest the constitution of the world
by Thy operations therein, and keepest the number of Thine elect, do Thou
also now look down upon Thy servant, who is to be entrusted to read Thy
Holy Scriptures to Thy people, and give him Thy Holy Spirit, the prophetic
Spirit. Thou who didst instruct Esdras Thy servant to read Thy laws to the
people,(2) do Thou now also at our prayers instruct Thy servant, and grant
that he may without blame perfect the work committed to him, and thereby be
declared worthy of an higher degree, through Christ, with whom glory and
worship be to Thee and to the Holy Ghost for ever. Amen.

CONCERNING THE CONFESSORS--THE CONSTITUTION OF JAMES THE SON OF ALPHEUS.

   XXIII. And I James, the son of Alphaeus, make a constitution in regard
to confessors: A confessor is not ordained; for he is so by choice and
patience, and is worthy of great honour, as having confessed the name of
God, and of His Christ, before nations and kings. But if there be occasion,
he is to be ordained(3) either a bishop, priest, or deacon. But if any one
of the confessors who is not ordained snatches to himself any such dignity
upon account of his confession, let the same person be deprived and
rejected; for he is not in such an office, since he has denied the
constitution of Christ, and is "worse than an infidel."(4)

THE SAME APOSTLE'S CONSTITUTION CONCERNING VIRGINS.

   XXIV. I, the same, make a constitution in regard to virgins: A virgin
is not ordained, for we have no such command from the Lord ;(5) for this is
a state of voluntary trial, not for the reproach of marriage, but an
account of leisure for piety.

THE CONSTITUTION OF LEBBAEUS, WHO WAS SURNAMED THADDAEUS, CONCERNING
WIDOWS.

   XXV. And I Lebbaeus,(6) surnamed Thaddaeus, make this constitution in
regard to widows: A widow is not ordained; yet if she has lost her husband
a great while, and has lived soberly and unblameably, and has taken
extraordinary care of her family, as Judith(7) and Anna (8)--those women of
great reputation--let her be chosen into the order of widows. But if she
has lately lost her yokefellow, let her not be believed, but let her youth
be judged of by the time; for the affections do sometimes grow aged with
men, if they be not restrained by a better bridle.

THE SAME APOSTLE CONCERNING THE EXORCIST.

   XXVI. I the same make a constitution in regard to an exorcist. An
exorcist is not ordained. For it is a trial of voluntary goodness, and of
the grace of God through Christ by the inspiration of the Holy Spirit. For
he who has received the gift of healing is declared by revelation from God,
the grace which is in him being manifest to all. But if there be occasion
for him, he must be ordained(9) a bishop, or a presbyter, or a deacon.

SIMON THE CANAANITE CONCERNING THE NUMBER NECESSARY FOR THE ORDINATION OF A
BISHOP.

   XXVII.(10) And I Simon the Canaanite(11) make a constitution to
determine by how many a bishop ought to be elected. Let a bishop be
ordained by three or two bishops; but if any one be ordained by one bishop,
let him be deprived, both himself and he that ordained him. But if there be
a necessity that he have only one to ordain him, because more bishops
cannot come together, as in time of persecution, or for such like causes,
let him bring the suffrage of permission from more bishops.

THE SAME APOSTLE'S CANONS CONCERNING BISHOPS, PRESBYTERS, DEACONS, AND THE
REST OF THE CLERGY.

   XXVIII. Concerning(12) the canons I the same make a constitution. A
bishop blesses, but does not receive the blessing. He lays on hands,
ordains, offers, receives the blessing from bishops, but by no means from
presbyters. A bishop deprives any clergyman who deserves deprivation,
excepting a bishop; for of himself he has not power to do that. A presbyter
blesses, but does not receive the blessing; yet does he receive the
blessing from the bishop or a fellow-presbyter. In like manner does he give
it to a fellow-presbyter. He lays on hands, but does not ordain; he does
not deprive, yet does he separate those that are under him, if they be
liable to such a punishment. A deacon does not bless, does not give the
blessing, but receives it from the bishop and presbyter: he does not
baptize, he does not offer; but when a bishop or presbyter has offered, he
distributes to the people, not as a priest, but as one that ministers to
the priests. But it is not lawful for any one of the other clergy to do the
work of a deacon. A deaconess does not bless, nor perform anything
belonging to the office of presbyters or deacons, but only is to keep the
doors, and to minister to the presbyters in the baptizing of women, on
account of decency. A deacon separates a sub-deacon, a reader, a singer,
and a deaconess, if there be any occasion, in the absence of a presbyter.
It is not lawful for a sub-deacon to separate either one of the clergy or
laity; nor for a reader, nor for a singer, nor for a deaconess, for they
are the ministers to the deacons.

SEC. IV.--CERTAIN PRAYERS AND LAWS.

CONCERNING THE BLESSING OF WATER AND OIL--THE CONSTITUTION OF MATTHIAS.

   XXIX.(1) Concerning the water and the oil, I Matthias make a
constitution. Let the bishop bless the water, or the oil. But if he be not
there, let the presbyter bless it, the deacon standing by. But if the
bishop be present, let the presbyter and deacon stand by, and let him say
thus: O Lord of hosts, the God of powers, the creator of the waters, and
the supplier of oil, who art compassionate, and a lover of mankind, who
hast given water for drink and for cleansing, and oil to give man a
cheerful and joyful countenance;(2) do Thou now also sanctify this water
and this oil through Thy Christ, in the name of him or her that has offered
them, and grant them a power to restore health, to drive away diseases, to
banish demons, and to disperse all snares through Christ our hope, with
whom glory, honour, and worship be to Thee, and to the Holy Ghost, for
ever. Amen.

THE SAME APOSTLE'S CONSTITUTION CONCERNING FIRST-FRUITS AND TITHES.

   XXX. I(3) the same make a constitution in regard to first-fruits and
tithes. Let all first-fruits be brought to the bishop, and to the
presbyters. and to the deacons,(4) for their maintenance; but let all the
tithe be for the maintenance of the rest of the clergy, and of the virgins
and widows, and of those under the trial of poverty. For the first-fruits
belong to the priests, and to those deacons that minister to them.

THE SAME APOSTLE'S CONSTITUTIONS CONCERNING THE REMAINING OBLATIONS.

XXXI. I the same make a constitution in regard to remainders. Those
eulogies which re  main at the mysteries, let the deacons distribute

them among the clergy, according to the mind of the bishop or the
presbyters: to a bishop; four parts; to a presbyter, three(5) parts; to a
deacon, two(6) parts; and to the rest of the sub-deacons, or readers, or
singers, or deaconesses, one part. For this is good and acceptable in the
sight of God, that every one be honoured according to his dignity; for the
Church is the school, not of confusion, but of good order.

VARIOUS CANONS OF PAUL THE APOSTLE CONCERNING THOSE THAT OFFER THEMSELVES
TO BE BAPTIZED--WHOM WE ARE TO RECEIVE, AND WHOM TO REJECT.

   XXXII. / also, Paul,(7) the least of the apostles, do make the
following constitutions for you, the bishops, and presbyters, and deacons,
concerning canons. Those, that first come to the mystery of godliness, let
them be brought to the bishop or to the presbyters by the deacons, and let
them be examined as to the causes wherefore they come to the word of the
Lord; and let those that bring them exactly inquire about their character,
and give them their testimony. Let their manners and their life be inquired
into, and whether they he slaves or freemen. And if any one be a slave, let
him be asked who is his master. If he be slave to one of the faithful, let
his master be asked if he can give him a good character. If he cannot, let
him be rejected, until he show himself to be worthy to his master. But if
he does give him a good character, let him be admitted. But if he be
household slave to an heathen, let him be taught to please his master, that
the word be not blasphemed. If, then, he have a wife, or a woman hath an
husband, let them be taught to be content with each other; but if they be
unmarried, let them learn not to commit fornication, but to enter into
lawful marriage. But if his master be one of the faithful, and knows that
he is guilty of fornication, and yet does not give him a wife, or to the
woman an husband, let him be separated; but if any  one hath a demon, let
him indeed be taught piety, but not received into communion before he be
cleansed; yet if death be near, let him be received. If any one be a
maintainer of harlots, let him either leave off to prostitute women, or
else let him be rejected. If a harlot come, let her leave off whoredom, or
else let her be rejected. If a maker of idols come, let  him either leave
off his employment, or let him be rejected. If one belonging to the
theatre(1) come, whether it be man or woman, or charioteer, or dueller, or
racer, or player of prizes, or Olympic gamester, or one that plays on the
pipe, on the lute, or on the harp at those games, or a dancing-master or an
huckster,(2) either let them leave off their employments, or let them be
rejected. If a soldier come, let him be taught to "do no injustice, to
accuse no man falsely, and to be content with his allotted wages:"(3) if he
submit to those rules, let him be received; but if he refuse them, let him
be rejected. He that is guilty of sins not to be named, a sodomite, an
effeminate person, a magician, an enchanter, an astrologer, a diviner, an
user of magic verses, a juggler, a mountebank, one that makes amulets, a
charmer, a soothsayer, a fortune-teller, an observer of palmistry; he that,
when he meets you, observes defects in the eyes or feet of the birds or
cats, or noises, or symbolical sounds: let these be proved for some time,
for this sort of wickedness is hard to be washed away; and if they leave
off those practices, let them be received; but if they will not agree to
that, let them be rejected. Let a concubine, who is slave to an unbeliever,
and confines herself to her master alone, be received;(4) but if she be
incontinent with others, let her be rejected. If one of the faithful hath a
concubine, if she be a bond-servant, let him leave off that way, and marry
in a legal manner: if she be a free woman, let him marry her in a lawful
manner; if he does not, let him be rejected. Let him that follows the
Gentile customs, or Jewish fables, either reform, or let him be rejected.
If any one follows the sports of the theatre, their huntings, or horse-
races, or combats, either let him leave them off, or let him be rejected.
Let him who is to be a catechumen be a catechumen for three years; but if
any one be diligent, and has a good-will to his business, let him be
admitted: for it is not the length of time, but the course of life, that is
judged. Let him that teaches, although he be one of the laity, yet, if he
be  skilful in the word and grave in his manners, teach; for "they shall be
all taught of God."(5)  Let all the faithful, whether men or women, when
they rise from sleep, before they go to work, when they have washed
themselves, pray; but if any catechetic instruction be held, let the
faithful person prefer the word of piety before his work. Let the faithful
person, whether man or woman, treat servants kindly, as we have ordained in
the foregoing books, and have taught in our epistles.(6)

UPON WHICH DAYS SERVANTS ARE NOT TO WORK.

   XXXIII. I Peter and Paul do make the following constitutions. Let the
slaves work five days; but on the Sabbath-day and the Lord's day let them
have leisure to go to church for instruction in piety. We have said that
the Sabbath is on account of the creation, and the Lord's day of the
resurrection. Let slaves rest from their work all the great week, and that
which follows it--for the one in memory of the passion, and the   other of
the resurrection; and there is need they should be instructed who it is
that suffered and rose again, and who it is permitted Him to suffer, and
raised Him again. Let them have rest from  their work on  the Ascension,
because it was the conclusion of the dispensation by Christ. Let them rest
at Pentecost, because of the coming of the Holy Spirit, which was given to
those that believed in Christ. Let them rest on the festival of His birth,
because on it the unexpected favour was granted to men, that Jesus Christ,
the Logos of God, should be born of the Virgin Mary,(7) for the salvation
of the world.(8) Let them rest on the festival of Epiphany, because on it a
manifestation took place of the divinity of Christ, for the Father bore
testimony to Him at the baptism; and the Paraclete, in the form of a dove,
pointed out to the bystanders Him to whom testimony was borne. Let them
rest on the days of the apostles: for they were appointed your teachers to
bring you to Christ, and made you worthy of the Spirit. Let them rest on
the day of the first(9) martyr Stephen, and of the other holy martyrs who
preferred Christ to their own life.

AT WHAT HOURS, AND WHY, WE ARE TO PRAY.

   XXXIV. Offer up your prayers in the morning, at the third hour, the
sixth, the ninth, the evening, and at cock-crowing: in the morning,
returning thanks that the Lord has sent you light, that He has brought you
past the night, and brought on the day; at the third hour, because at that
hour the Lord received the sentence of condemnation from Pilate; at the
sixth, because at that hour He was crucified;(1) at the ninth, because all
things were in commotion at the crucifixion of the Lord, as trembling at
the bold attempt of the impious Jews, and not bearing the injury offered to
their Lord; in the evening, giving thanks that He has given you the night
to rest from the daily labours; at cock-crowing, because that hour brings
the good news of the coming on of the day for the operations proper for the
light. But if it be not possible to go to the church on account of the
unbelievers, thou, O bishop, shalt assemble them in a house, that a godly
man may not enter into an assembly of the ungodly. For it is not the place
that sanctifies the man, but the man the place. And if the ungodly possess
the place, do thou avoid it, because it is profaned by them. For as holy
priests sanctify a place, so do the profane ones defile it. If it be not
possible to assemble either in the church or in a house, let every one by
himself sing, and read, and pray, or two or three together. For "where two
or three are gathered together in my name, there all I in the midst of
them."(2) Let not one of the faithful pray with a catechumen, no, not in
the house: for it is not reasonable that he who is admitted  should be
polluted with one not admitted. Let not one of the godly pray with an
heretic, no, not in the house. For "what fellowship hath light with
darkness?"(3) Let Christians, whether men or women, who have connections
with slaves, either leave them off, or let them be rejected.

THE CONSTITUTION OF JAMES THE BROTHER OF CHRIST CONCERNING EVENING PRAYER.

   XXXV. I James,(4) the brother of Christ according to the flesh, but His
servant as the only be-begotten God, and one appointed bishop of Jerusalem
by the Lord Himself, and the Apostles, do ordain thus: When it is evening,
thou, O bishop, shall assemble the church; and after the repetition of the
psalm at the lighting up the lights, the deacon shall bid prayers for the
catechumens, the energumens, the illuminated, and the penitents, as we have
formerly said. But after the dismission of these, the deacon shall say: So
many as are of the faithful, let us pray to the Lord. And after the bidding
prayer, which is formerly set down, he shall say:--

THE BIDDING PRAYER FOR THE EVENING.

   XXXVI. Save us, O God, and raise us up by Thy Christ. Let us stand up,
and beg for the mercies of the Lord, and His compassions, for the angel of
peace, for what things are good and profitable, for a Christian departure
out of this life, an evening and a night of peace, and free from sin; and
let us beg that the whole course  of our life may be unblameable. Let us
dedicate ourselves and one another to the living God through His Christ.
And let the bishop add this prayer, and say:--

THE THANKSGIVING FOR THE EVENING.

   XXXVII. O God, who art without beginning and without end, the Maker of
the whole world by Christ, and the Provider for it, but before all(5) His
God and Father, the Lord(6) of the Spirit, and the King of intelligible and
sensible beings; who hast made the day for the works of light, and the
night for the refreshment of our infirmity,--for "the day is Thine, the
night also is Thine: Thou hast prepared the light and  the sun,"(7)--do
Thou now, O Lord, Thou lover   of mankind, and Fountain of all good,
mercifully accept of this our evening thanksgiving. Thou who hast brought
us through the length of the day, and hast brought us to the beginnings of
the night, preserve us by Thy Christ, afford us   a peaceable evening, and
a night free from sin, and vouchsafe us everlasting life by Thy Christ,
through whom glory, honour, and  worship be to Thee in(8) the Holy Spirit
for ever. Amen. And let the deacon say: Bow down for the laying on of
hands. And let the bishop say: O God of our fathers, and Lord of mercy, who
didst form  man of Thy wisdom a rational creature, and be  loved of God
more than the other beings upon this earth, and didst give him authority to
rule over the creatures upon the earth, and didst or dain by Thy will
rulers and priests--the former for the security of life, the latter for a
regular worship,--do Thou now also look down, O Lord Almighty, and cause
Thy face to shine upon Thy people, who bow down the neck of their heart,
and bless them by Christ; through whom Thou hast enlightened us with the
light of knowledge, and hast revealed Thyself to us; with whom worthy
adoration is due from every rational and holy nature to Thee, and to the
Spirit, who is the Comforter, for ever. Amen. And let the deacon say:
"Depart in peace." In like manner, in the morning, after the repetition of
the morning psalm, and his dismission of the catechumens, the energumens,
the candidates for baptism, and the penitents, and after the usual bidding
of prayers, that we may not again repeat the same things, let the deacon
add after the words, Save us, O God, and raise us up by Thy grace: Let us
beg of the Lord His mercies and His compassions, that this morning and this
day may be with peace and without sin, as also all the time of our
sojourning; that He will grant us His angel of peace, a Christian departure
out of this life, and that God will be merciful and gracious. Let us
dedicate ourselves and one another to the living God through His Only-
begotten. And let the bishop add this prayer, and say:--

THE THANKSGIVING FOR THE MORNING.

   XXXVIII. O God, the God of spirits and of all flesh, who art beyond
compare, and standest in need of nothing, who hast given the sun to have
rule over the day, and the moon and the stars to have rule over the night,
do Thou now also look down upon us with gracious eyes, and receive our
morning thanksgivings, and have mercy upon us; for we have not "spread out
our hands unto a strange God;"(1) for there is not among us any new God,
but Thou, the eternal God, who art without end, who hast given us our being
through Christ, and given us our well-being through Him. Do Thou vouchsafe
us also, through Him, eternal life; with whom glory, and honour, and
worship be to Thee and to the Holy Spirit for ever. Amen. And let the
deacon say: Bow down for the laying on of hands. And let the bishop add
this prayer, saying:--

THE IMPOSITION OF HANDS FOR THE MORNING.

   XXXIX. O God, who art faithful and true, who "hast mercy on thousands
and ten thousands of them that love Thee,"(2) the lover of the humble, and
the protector of the needy, of whom all things stand in need, for all
things are subject to Thee; look down upon this Thy people, who bow down
their heads to Thee, and bless them with spiritual blessing. "Keep them as
the apple of an eye,"(3) preserve them in piety and righteousness, and
vouchsafe them eternal life in Christ Jesus Thy beloved Son, with whom
glory, honour, and worship be to Thee and to the Holy Spirit, now and
always, and for ever and ever. Amen. And let the deacon say: "Depart in
peace." And when the first-fruits are offered, the bishop gives thanks in
this manner:--

THE FORM OF PRAYER FOR THE FIRST-FRUITS.

   XL. We give thanks to Thee, O Lord Almighty, the Creator of the whole
world, and its Preserver, through Thy only begotten Son Jesus Christ our
Lord, for the first-fruits which are offered to Thee, not in such a manner
as we ought, but as we are able. For what man is there that can worthily
give Thee thanks for those things Thou hast given them to partake of? The
God of Abraham, and of Isaac, and of Jacob, and of all the saints, who
madest all things fruitful by Thy word, and didst command the earth to
bring forth various fruits for our rejoicing and our food; who hast given
to the duller and more sheepish sort of creatures juices--herbs to them
that feed on herbs, and to some flesh, to others seeds, but to us corn, as
advantageous and proper food, and many other things--some for our
necessities, some for our health, and some for our pleasure. On all these
accounts, therefore, art Thou worthy of exalted hymns of praise for Thy
beneficence by Christ, through whom(4) glory, honour, and worship be to
Thee. in the Holy Spirit, for ever. Amen. Concerning those that are at rest
in Christ: After the bidding prayer, that we may not repeat it again, the
deacon shall add as follows:--

THE BIDDING PRAYER FOR THOSE DEPARTED.

   XLI. Let us pray for our brethren that are at  rest(5) in Christ, that
God, the lover of mankind, who has received his soul, may forgive him every
sin, voluntary and involuntary, and may be merciful and gracious to him,
and give him his lot in the land of the pious that are sent into the bosom
of Abraham, and Isaac, and Jacob, with all those that have pleased Him and
done His will from the beginning of the world, whence all sorrow, grief,
and lamentation are banished. Let us arise, let us dedicate ourselves and
one another to the eternal God, through that Word which was in the
beginning. And let the bishop say: O Thou who art by nature immortal, and
hast no end of Thy being, from whom every creature, whether immortal or
mortal, is derived; who didst make man a rational creature, the citizen of
this world, in his constitution mortal, and didst add the promise of a
resurrection; who didst not suffer Enoch and Elijah to taste of death: "the
God of Abraham, the God of Isaac, and the God of Jacob, who art the God of
them, not as of dead, but as of living persons: for the souls of all men
live with Thee, and the spirits of the righteous are in Thy hand, which no
torment can touch;"(1) for they are all sanctified under Thy hand: do Thou
now also look upon this Thy servant, whom Thou hast selected and received
into another state, and forgive him if voluntarily or involuntarily he has
sinned, and afford him merciful angels, and place him in the bosom of the
patriarchs, and prophets, and apostles, and of all those that have pleased
Thee from the beginning of the world, where there is no grief, sorrow, nor
lamentation; but the peaceable region of the godly, and the undisturbed
land of the upright, and of those that therein see, the glory of Thy
Christ; by whom(2) glory, honour, and worship, thanksgiving, and adoration
be to Thee, in the Holy Spirit, for ever. Amen. And let the deacon say: Bow
down, and receive the blessing. And let the bishop give thanks for them,
saying as follows: "O Lord, save Thy people, and bless Thine
inheritance,"(3) which Thou hast purchased with the precious blood of Thy
Christ. Feed them under Thy right hand, and cover them under Thy wings, and
grant that they may "fight the good fight, and finish their course, and
keep the faith"(4) immutably, unblameably, and unreprovably, through our
Lord Jesus Christ, Thy beloved Son, with whom glory, honour, and worship be
to Thee and to the Holy Spirit for ever. Amen.

HOW AND WHEN WE OUGHT TO CELEBRATE THE MEMORIALS OF THE FAITHFUL DEPARTED,
AND THAT WE OUGHT THEN TO GIVE SOMEWHAT OUT OF THEIR GOODS TO THE POOR.

   XLII. Let the third day of the departed be celebrated with psalms, and
lessons, and prayers, on account of Him who arose within the space of three
days; and let the ninth day be celebrated in remembrance of the living, and
of the departed; and the fortieth(5) day according to the ancient pattern:
for so did the people lament Moses, and the anniversary day in memory of
him.(6) And let alms be given to the poor out of his goods for a memorial
of him.(7)

THAT MEMORIALS OR MANDATES DO NOT AT ALL PROFIT THE UNGODLY WHO ARE DEAD.

   XLIII. These things we say concerning the pious; for as to the ungodly,
if thou givest all the world to the poor, thou wilt not benefit him at all.
For to whom the Deity was an enemy while he was alive, it is certain it
will be so also when he is departed; for there is no unrighteousness with
Him. For "the Lord(8) is righteous, and has loved righteousness."(9) And,
"Behold the man and his work."(10)

CONCERNING DRUNKARDS.

   XLIV. Now, when you are invited to their memorials, do you feast with
good order, and the fear of God, as disposed to intercede for those that
are departed. For since you are the presbyters and deacons of Christ, you
ought always to be sober, both among yourselves and among others, that so
you may be able to warn the unruly. Now the Scripture says, "The men in
power are passionate. But let them not drink wine, lest by drinking they
forget wisdom, and are not able to judge aright."(11) Wherefore(12) both
the presbyters and the deacons are those of authority in the Church next to
God Almighty and His beloved Son.(13) We say this, not they are not to
drink at all, otherwise it would be to the reproach of what God has made
for cheerfulness, but that they be not disordered with wine. For the
Scripture does not say, Do not drink wine; but what says it? "Drink not
wine to drunkenness;" and again, "Thorns spring up in the hand of the
drunkard."(14) Nor do we say this only to those of the clergy, but also to
every lay Christian, upon whom the name of our Lord jesus Christ is called.
For to them also it is said, "Who hath woe? who hath sorrow? who hath
uneasiness? who hath babbling? who hath red eyes? who hath wounds without
cause? Do not these things belong to those that tarry long at the wine, and
that go to seek where drinking meetings are?"(15)

CONCERNING THE RECEIVING SUCH AS ARE PERSECUTED FOR CHRIST'S SAKE.

   XLV. Receive ye those that are persecuted(16) on account of the faith,
and who fly from city to city,(17) as mindful of the words of the Lord.
For, knowing that though "the spirit be willing, the flesh is weak,"(18)
they fly away, and prefer the spoiling of their goods, that they may
preserve the name of Christ in themselves without denying it. Supply them
therefore with what they want, and thereby fulfil the commandment of the
Lord.

SEC.V.--ALL THE APOSTLES URGE THE OBSERVANCE OF THE ORDER OF THE CHURCH.

THAT EVERY ONE OUGHT TO REMAIN IN THAT RANK WHEREIN HE IS PLACED, BUT NOT
SNATCH SUCH OFFICES TO HIMSELF WHICH ARE NOT ENTRUSTED TO HIM.

   XLVI. Now this we all in common do charge you, that every one remain in
that rank which is appointed him, and do not transgress his proper bounds;
for they are not ours, but God's. For says the Lord: "He that heareth you,
heareth me; and he that heareth me, heareth Him that sent me." And, "He
that despiseth you, despiseth me; and he that despiseth me, despiseth Him
that sent me."(1) For if those things that are without life do observe good
order, as the night, the day, the sun, the moon, the stars, the elements,
the seasons, the months, the weeks, the days, and the hours, and are
subservient to the uses appointed them, according to that which is said,
"Thou hast set them a bound which they shall not pass;"(2) and again,
concerning the sea, "I have set bounds thereto, and have encompassed it
with bars and gates; and I said to it, Hitherto shalt thou come, and thou
shalt go no farther;"(3) how much more ought ye not to venture to remove
those things which we, according to God's will, have determined for you!
But because many think this a small matter, and venture to confound the
orders, and to remove the ordination which belongs to them severally,
snatching to themselves dignities which were never given them, and allowing
themselves to bestow that authority in a tyrannical manner which they have
not themselves, and thereby provoke God to anger (as did the followers of
Corah and King Uzziah,(4) who, having no authority, usurped the high-
priesthood without commission from God; and the former were burnt with
fire, and the latter was struck with a leprosy in his forehead); and
provoke Christ Jesus to anger, who has made this constitution; and also
grieve the Holy Spirit, and make void His testimony: therefore, foreknowing
the danger that hangs over those who do such things, and the neglect about
the sacrifices and eucharistical offices which will arise from their being
impiously offered by those who ought not to offer them; who think the
honour of the high-priesthood, which is an imitation of the great High
Priest Jesus Christ our King, to be a matter of sport; we have found it
necessary to give you warning in this matter also. For some are already
turned aside after their own vanity. We say that Moses the servant of God
(" to whom God spake face to face, as if a man spake to his friend;"(5) to
whom He said, "I know thee above all men;" to whom He spake directly, and
not by obscure methods, or dreams, or angels, or riddles),--this person,
when he made constitutions and divine laws, distinguished what things were
to be performed by the high priests, what by the priests, and what by the
Levites; distributing to every one his proper and suitable office in the
divine service. And those things which are allotted for the high priests to
do, those might not be meddled with by the priests; and what things were
allotted to the priests, the Levites might not meddle with; but every one
observed those ministrations which were written down and appointed for
them. And if any would meddle beyond the tradition, death was his
punishment. And Saul's example does show this most plainly, who, thinking
he might offer sacrifice without the prophet and high priest Samuel,(6)
drew upon himself a sin and a curse without remedy. Nor did even his having
anointed him king discourage the prophet. But God showed the same by a more
visible effect in the case of Uzziah,(7) when He without delay exacted the
punishment due to this transgression, and he that madly coveted after the
high-priesthood was rejected from his kingdom also. As to those things that
have happened amongst us, you yourselves are not ignorant of them. For ye
know undoubtedly that those that are by us named bishops, and presbyters,
and deacons, were made by prayer, and by the laying on of hands; and that
by the difference of their names is showed the difference of their
employments. For not every one that will is ordained, as the case was in
that spurious  and counterfeit priesthood of the calves under Jeroboam;(8)
but he only who is called of God. For if there were no rule or distinction
of orders, it would suffice to perform all the offices under one name. But
being taught by the Lord the series of things, we distributed the functions
of the high-priesthood to the bishops, those of the priesthood to the
presbyters, and the ministration under them both to the deacons; that the
divine worship might be performed in purity. For it is not lawful for a
deacon to offer the sacrifice, or to baptize, or to give either the greater
or the lesser blessing. Nor may a presbyter perform ordination; for it is
not agreeable to holiness to have this order perverted. For "God is not the
God of confusion,"(9) that the subordinate persons should tyrannically
assume to themselves the functions belonging to their superiors,  forming a
new scheme of laws to their own mischief, not knowing that "it is hard for
them to kick against the pricks;"(1) for such as these do not fight against
us, or against the bishops, but against the universal Bishop and the High
Priest of the Father, Jesus Christ our Lord.(2) High priests, priests, and
Levites were ordained by Moses,(3) the most beloved of God. By our
Saviour(4) were we apostles, thirteen in number, ordained; and by the
apostles I James, and I Clement, and others with us, were ordained, that we
may not make the catalogue of all those bishops over again. And in common,
presbyters, and deacons, and sub-deacons, and readers, were ordained by all
of us. The great High Priest therefore, who is so by nature, is Christ the
only begotten; not having snatched that honour to Himself, but having been
appointed such by the Father; who being made man for our sake, and offering
the spiritual sacrifice to His God and Father, before His suffering gave it
us alone in charge to do this, although there were others with us who had
believed in Him. But he that believes is not presently appointed a priest,
or obtains the dignity of the high-priesthood. But after His ascension we
offered, according to His constitution, the pure and unbloody sacrifice;
and ordained bishops, and presbyters, and deacons, seven in number: one of
which was Stephen,(5) that blessed martyr, who was not inferior to us as to
his pious disposition of mind towards God; who showed so great piety
towards God, by his faith and love towards our Lord Jesus Christ, as to
give his life for Him, and was stoned to death by the Jews, the murderers
of the Lord. Yet still this so great and good a man, who was fervent in
spirit, who saw Christ on the right hand of God, and the gates of heaven
opened, does nowhere appear to have exercised functions which did not
appertain to his office of a deacon, nor to have offered the sacrifices,
nor to have laid hands upon any, but kept his order of a deacon unto the
end. For so it became him, who was a martyr for Christ, to preserve good
order. But if some do blame Philip(6) our deacon, and Ananias(7) our
faithful brother, that the one did baptize the eunuch, and the other me
Paul, these men do not understand what we say. For we have affirmed only
that no one snatches the sacerdotal dignity to himself, but either receives
it from God, as Melchisedec and Job, or from the high priest, as Aaron from
Moses. Wherefore Philip and Ananias did not constitute themselves, but were
appointed by Christ, the High Priest of that God to whom no being is to be
compared.

THE ECCLESIASTICAL CANONS OF THE SAME HOLY APOSTLES.(1)

   XLVII. 1. Let a bishop be ordained by two or three bishops.

   2. A presbyter by one bishop, as also a deacon, and the rest of the
clergy.(2)

   3. If any bishop or presbyter, otherwise than our Lord has ordained
concerning the sacrifice, offer other things at the altar of God, as honey,
milk, or strong beer instead of wine, any necessaries, or birds, or
animals, or pulse, otherwise than is ordained, let him be deprived;
excepting grains of new corn, or ears of wheat, or bunches of grapes in
their season.(3)

   4. For it is not lawful to offer anything besides these at the altar,
and oil for the holy lamp, and incense in the time of the divine oblation.

   5. But let all other fruits be sent to the house of the bishop, as
first-fruits to him and to the presbyters, but not to the altar. Now it is
plain that the bishop and presbyters are to divide them  to the deacons and
to the rest of the clergy.

   6. Let not a bishop, a priest, or a deacon(4) cast off his own wife
under pretence of piety; but if he does cast her off, let him be suspended.
If he go on in it, let him be deprived.

   7. Let not a bishop, a priest, or deacon undertake the cares of this
world; but if he do, let  him be deprived.(5)

   8. If any bishop, or presbyter, or deacon shall celebrate the holiday
of the passover before the vernal equinox with the Jews, let him be
deprived.(6)

   9. If any bishop, or presbyter, or deacon, or any one of the catalogue
of the priesthood, when the oblation is over, does not communicate, let him
give his reason; and if it be just, let him be forgiven; but if he does not
do it, let him be suspended, as becoming the cause of damage to the people,
and occasioning a suspicion against him that offered, as of one that did
not rightly offer.(1)

   10. All those of the faithful that enter into the holy church of God,
and hear the sacred Scriptures, but do not stay during prayer and the holy
communion, must be suspended, as causing disorder in the church.

   11. If any one, even in the house, prays with a person excommunicate,
let him also be suspended.

   12. If any clergyman prays with one deprived as with a clergyman, let
himself also be deprived.

   13. If any clergyman or layman who is suspended, or ought not to be
received,(2) goes away, and is received in another city without
commendatory letters, let both those who received him and he that was
received be suspended. But if he be already suspended, let his suspension
be lengthened, as lying to and deceiving the Church of God.

   14. A bishop ought not to leave his own parish and leap to another,
although the multitude should compel him, unless there be some good reason
forcing him to do this, as that he can contribute much greater profit to
the people of the new parish by the word of piety; but this is not to be
settled by himself, but by the judgment of many bishops, and very great
supplication.

   15. If any presbyter or deacon, or any one of the catalogue of the
clergy, leaves his own parish and goes to another, and, entirely removing
himself, continues in that other parish without the consent of his own
bishop, him we command no longer to go on in his ministry, especially in
case his bishop calls upon him to return, and he does not obey, but
continues in his disorder. However, let him communicate there as a layman.

   16. But if the bishop with whom they are undervalues the deprivation
decreed against them, and receives them as clergymen, let him be suspended
as a teacher of disorder.

   17. He who has been twice married after his baptism, or has had a
concubine, cannot be made a bishop, or presbyter, or deacon, or indeed any
one of the sacerdotal catalogue.(3)

   18. He who has taken a widow, or a divorced woman, or an harlot, or a
servant, or one belonging to the theatre, cannot be either a bishop,
priest, or deacon, or indeed any one of the sacerdotal catalogue.

   19. He who has married two sisters, or his brother's or sister's
daughter, cannot be a clergyman.

   20. Let a clergyman who becomes a surety be deprived.

   21. Let an eunuch, if he be such by the injury of men, or his virilia
were taken away in the persecution, or he was born such, and yet is worthy
of episcopacy, be made a bishop.

   22. Let not him who has disabled himself be made a clergyman; for he is
a self-murderer, and an enemy to the creation of God.(4)

   23. If any one who is of the clergy disables himself, let him be
deprived, for he is a murderer of himself.

   24. Let a layman who disables himself be separated for three years, for
he lays a snare for his own life.(5)

   25. Let a bishop, or presbyter, or deacon who is taken in fornication,
or perjury, or stealing, be deprived, but not suspended; far the Scripture
says: "Thou shall not avenge twice far the same crime by affliction."(6)

   26. In like manner also as to the rest of the clergy.

   27. Of those who come into the clergy unmarried, we permit only the
readers and singers, if they have a mind, to marry afterward.(7)

   28. We command that a bishop, or presbyter, or deacon who strikes the
faithful that offend, or the unbelievers who do wickedly, and thinks to
terrify them by such means, be deprived, for our Lord has nowhere taught us
such things. On the contrary, "when Himself was stricken, He did not strike
again; when He was reviled, He reviled not again; when He suffered, He
threatened not."(8)

   29. If any bishop, or presbyter, or deacon who is deprived justly for
manifest crimes, does venture to meddle with that ministration which was
once entrusted to him, let the same person be entirely cut off from the
Church.

   30. If any bishop obtains that dignity by money, or even a presbyter or
deacon, let him and the person that ordained him be deprived; and let him
be entirely cut off from communion, as Simon Magus was by me Peter.(9)

   31. If any bishop makes use of the rulers of this world, and by their
means obtains to be a bishop of a church, let him be deprived and
suspended, and all that communicate with him.

32. If any presbyter despises his own bishop, and assembles separately,
and fixes another altar, when he has nothing to condemn in his bishop
either as to piety or righteousness, let him be deprived as an ambitious
person; for he is a tyrant, and the rest of the clergy, whoever join
themselves to him. And let the laity be suspended. But let these things be
done after one and a second, or even a third admonition from the bishop.(1)

   33. If any presbyter or deacon be put under suspension by his bishop,
it is not lawful for any other to receive him, but for him only who put him
under suspension, unless it happens that he who put him under suspension
die.

   34. Do not ye receive any stranger, whether bishop, or presbyter, or
deacon, without commendatory letters; and when such are offered, let them
be examined. And if they be preachers of piety, let them be received; but
if not, supply their wants, but do not receive them to communion: for many
things are done by surprise.

   35. The bishops of every country ought to know who is the chief among
them, and to esteem him as their head, and not to do any great thing
without his consent; but every one to manage only the affairs that belong
to his own parish, and the places subject to it. But let him not do
anything without the consent of all; for it is by this means there will be
unanimity, and God will be glorified by Christ, in the Holy Spirit.

   36. A bishop must not venture to ordain out of his own bounds for
cities or countries that are not subject to him. But if he be convicted of
having done so without the consent of such as governed those cities or
countries, let him be deprived, both the bishop himself and those whom he
has ordained.

   37. If any bishop that is ordained does not undertake his office, nor
take care of the people committed to him, let him be suspended until he do
undertake it; and in the like manner a presbyter and a deacon. But if he
goes, and is not received, not because of the want of his own consent, but
because of the ill temper of the people, let him continue bishop; but let
the clergy of that city be suspended, because they have not taught that
disobedient people better.

   38. Let a synod of bishops be held twice in the year, and let them ask
one another the doctrines of piety; and let them determine the
ecclesiastical disputes that happen--once in the fourth week of Pentecost,
and again on the twelfth of the month Hyperberetaeus.

   39. Let the bishop have the care of ecclesiastical revenues, and
administer them as in the presence of God. But it is not lawful for him to
appropriate any part of them to himself, or to give the things of God to
his own kindred. But if they be poor, let him support them as poor; but let
him not, under such pretences, alienate the revenues of the Church.

   40. Let not the presbyters and deacons do anything without the consent
of the bishop, for it is he who is entrusted with the people of the Lord,
and will be required to give an account of their souls. Let the proper
goods of the bishop, if he has any, and those belonging to the Lord, be
openly distinguished, that he may have power when he dies to leave his own
goods as he pleases, and to whom he pleases; that, under pretence of the
ecclesiastical revenues, the bishop's own may not come short, who sometimes
has a wife and children, or kinsfolk, or servants. For this is just before
God and men, that neither the Church suffer any loss by the not knowing
which revenues are the bishop's own, nor his kindred, under pretence of the
Church, be undone, or his relations fall into lawsuits, and so his death be
liable to reproach.(2)

   41. We command that the bishop have power over the goods of the Church;
for if he be entrusted with the precious souls of men, much more ought he
to give directions about goods, that they all be distributed to those in
want, according to his authority, by the presbyters and deacons, and be
used for their support with the fear of God, and with all reverence. He is
also to partake of those things he wants, if he does want them, for his
necessary occasions, and those of the brethren who live with him, that they
may not by any means be in straits: for the law of God appointed that those
who waited at the altar should be maintained by the altar; since not so
much as a soldier does at any time bear arms against the enemies at his own
charges.

   42. Let a bishop, or presbyter, or deacon who indulges himself in dice
or drinking, either leave off those practices, or let him be deprived.(3)

   43. If a sub-deacon, a reader, or a singer does the like, either let
him leave off, or let him be suspended; and so for one of the laity.

   44. Let a bishop, or presbyter, or deacon who requires usury of those
he lends to, either leave off to do so, or let him be deprived.

   45. Let a bishop, or presbyter, or deacon who only prays with heretics,
be suspended; but if he also permit them to perform any part of the office
of a clergyman, let him be deprived.(4)

46. We command that a bishop, or presbyter, or deacon who receives the
baptism, or the sacrifice of heretics, be deprived: "For what agreement is
there between Christ and Belial? or what part hath a believer with an
infidel?"(1)

   47. If a bishop or presbyter rebaptizes him who has had true baptism,
or does not baptize him who is polluted by the ungodly, let him be
deprived, as ridiculing the cross and the death of the Lord, and not
distinguishing between real priests and counterfeit ones.

   48. If a layman divorces his own wife, and takes another, or one
divorced by another, let him be suspended.(2)

   49. If any bishop or presbyter does not baptize according to the Lord's
constitution, into the Father, the Son, and the Holy Ghost, but into three
beings without beginning, or into three Sons, or three Comforters, let him
be deprived.(3)

   50. If any bishop or presbyter does not perform the three immersions of
the one admission, but one immersion, which is given into the death of
Christ, let him be deprived; for the Lord did not say, "Baptize into my
death," but, "Go ye and make disciples of all nations, baptizing them into
the name of the Father, and of the Son, and of the Holy Ghost." Do ye,
therefore, O bishops, baptize thrice into one Father, and Son, and Holy
Ghost, according to the will of Christ, and our constitution by the
Spirit.(4)

   51. If any bishop, or presbyter, or deacon, or indeed any one of the
sacerdotal catalogue, abstains from marriage, flesh, and wine, not for  his
own exercise, but because he abominates these things, forgetting that "all
things were very good,"(5) and that "God made man male and female,"(6) and
blasphemously abuses the creation, either let him reform, or let him be
deprived, and be cast out of the Church; and the same for one of the
laity.(7)

   52. If any bishop or presbyter does not receive him that returns from
his sin, but rejects him, let him be deprived; because he grieves Christ,
who says, "There is joy in heaven over one sinner that repenteth."(8)

   53. If any bishop, or presbyter, or deacon does not on festival days
partake of flesh or wine, let him be deprived, as "having a seared
conscience,"(9) and becoming a cause of scandal to many.

   54. If any one of the clergy be taken eating in a tavern, let him be
suspended, excepting when he is forced to bait at an inn upon the road.(10)

   55. If any one of the clergy abuses his bishop unjustly, let him be
deprived; for says the Scripture, "Thou shall not speak evil of the ruler
of thy people." (11)

   56. If any one of the clergy abuses a presbyter or a deacon, let him be
separated.

   57. If any one of the clergy mocks at a lame, a deaf, or a blind man,
or at one maimed in his feet, let him be suspended; and the like for the
laity.

   58. Let a bishop or presbyter who takes no care of the clergy or
people, and does not instruct them in piety, be separated; and if he
continues in his negligence, let him be deprived.(12)

   59. If any bishop or presbyter, when any one of the clergy is in want,
does not supply his   necessity, let him be suspended; and if he continues
in it, let him be deprived, as having killed his brother.(13)

   60. If any one publicly reads in the Church the spurious books of the
ungodly, as if they were holy, to the destruction of the people and of the
clergy, let him be deprived.(14)

   61. If there be an accusation against a Christian for fornication, or
adultery, or any other forbidden action, and he be convicted, let him not
be promoted into the clergy.

   62. If any one of the clergy for fear of men, as of a Jew, or a
Gentile, or an heretic, shall deny the name of Christ, let him be
suspended; but if he deny the name of a clergyman, let him be deprived; but
when he repents, let him be received as one of the laity.(1)

   63. If any bishop, or presbyter, or deacon, or indeed any one of the
sacerdotal catalogue, eats flesh with the blood of its life, or that which
is torn by beasts, or which died of itself, let him be deprived; for this
the law itself has forbidden.(2) But if he be one of the laity, let him be
suspended.(3)

   64. If any one of the clergy be found to fast on the Lord's day, or on
the Sabbath-day, excepting one only, let him be deprived; but if he be one
of the laity, let him be suspended.(4)

   65. If any one, either of the clergy or laity, enters into a synagogue
of the Jews or heretics to pray, let him be deprived and suspended.(5)

   66. If any one of the clergy strikes one in a quarrel, and kills him by
that one stroke, let him be deprived, on account of his rashness; but if he
be one of the laity, let him be suspended.(6)

   67. If any one has offered violence to a virgin not betrothed, and
keeps her, let him be suspended. But it is not lawful for him to take
another to wife; but he must retain her whom he has chosen, although she be
poor.(7)

   68. If any bishop, or presbyter, or deacon, receives a second
ordination from any one, let him be deprived, and the person who ordained
him, unless he can show that his former ordination was from the heretics;
for those that are either baptized or ordained by such as these, can be
neither Christians nor clergymen.(8)

   69. If any bishop, or presbyter, or deacon, or reader, or singer, does
not fast the fast of forty days, or the fourth day of the week, and the day
of the Preparation, let him be deprived, except he be hindered by weakness
of body. But if he be one of the laity, let him be suspended.(9)

   70. If any bishop, or any other of the clergy, fasts with the Jews, or
keeps the festivals with them, or accepts of the presents from their
festivals, as unleavened bread or some such thing, let him be deprived; but
if he be one of the laity, let him be suspended.(10)

   71. If any Christian carries oil into an heathen temple, or into a
synagogue of the Jews, or lights up lamps in their festivals, let him be
suspended.

   72. If any one, either of the clergy or laity, takes away from the holy
Church an honeycomb, or oil, let him be suspended, and let him add the
fifth part to that which he took away.(11)

   73. A vessel of silver, or gold, or linen, which is sanctified, let no
one appropriate to his own use, for it is unjust; but if any one be caught,
let him be punished with suspension.(12)

   74. If a bishop be accused of any crime by credible and faithful
persons, it is necessary that he be cited by the bishops; and if he comes
and makes his apology, and yet is convicted, let his punishment be
determined. But if, when he is cited, he does not obey, let him be cited a
second time, by two bishops sent to him. But if even then he despises them,
and will not come, let the synod pass what sentence they please against
him, that he may not appear to gain advantage by avoiding their
judgment.(13)

   75. Do not ye receive an heretic in a testimony against a bishop; nor a
Christian if he be single. For the law says, "In the mouth of two or three
witnesses every word shall be established." (14)

   76. A bishop must not gratify his brother, or his son, or any other
kinsman, with the episcopal dignity, or ordain whom he pleases; for it is
not just to make heirs to episcopacy, and to gratify human affections in
divine matters. For we must not put the Church of God under the laws of
inheritance; but if any one shall do so, let his ordination be invalid, and
let him be punished with suspension.(15)

   77. If any one be maimed in an eye, or lame of his leg, but is worthy
of the episcopal dignity, let him be made a bishop; for it is not a blemish
of the body that can defile him, but the pollution of the soul.(16)

   78. But if he be deaf and blind, let him not be made a bishop; not as
being a defiled person, but that the ecclesiastical affairs may not be
hindered.

   79. If any one hath a demon, let him not be made one of the clergy.
Nay, let him not pray with the faithful; but when he is cleansed, let him
be received; and if he be worthy, let him be ordained.(17)

80. It is not right to ordain him bishop presently who is just come in
from the Gentiles, and baptized; or from a wicked mode of life: for it is
unjust that he who has not yet afforded any trial of himself should be a
teacher of others, unless it anywhere happens by divine grace.(1)

   81. We have said that a bishop ought not to let himself into public
administrations, but to attend on all opportunities upon the necessary
affairs of the Church.(2) Either therefore let him agree not to do so, or
let him be deprived. For,  "no one can serve two masters," (3) according to
the Lord's admonition.(4)

   82. We do not permit servants to be ordained into the clergy without
their masters' consent; for this would grieve those that owned them. For
such a practice would occasion the subversion of families. But if at any
time a servant appears worthy to be ordained into an high office, such as
our Onesimus appeared to be, and if his master allows of it, and gives him
his freedom, and dismisses him from his house, let him be ordained.(5)

   83. Let a bishop, or presbyter, or deacon, who goes to the army, and
desires to retain both the Roman government and the sacerdotal
administration, be deprived. For "the things of Caesar belong to Caesar,
and the things of God to God."(6)

   84. Whosoever shall abuse the king(7) or the governor unjustly, let him
suffer punishment; and if he be a clergyman, let him be deprived; but if he
be a layman, let him be suspended.

   85. Let the following books be esteemed venerable and holy by you, both
of the clergy and laity. Of the Old Covenant: the five books of Moses--
Genesis, Exodus, Leviticus, Numbers, and Deuteronomy; one of Joshua the son
of Nun, one of the Judges, one of Ruth, four of the Kings, two of the
Chronicles, two of Ezra, one of Esther, one of Judith, three of the
Maccabees, one of Job, one hundred and fifty psalms; three books of
Solomon--Proverbs, Ecclesiastes, and the Song of Songs; sixteen prophets.
And besides these, take care that your young persons learn the Wisdom of
the very learned Sirach. But our sacred books, that is, those of the New
Covenant, are these: the four Gospels of Matthew, Mark, Luke, and John; the
fourteen Epistles of Paul; two Epistles of Peter, three of John, one of
James, one of Jude; two Epistles of Clement; and the Constitutions
dedicated to you the bishops by me Clement, in eight books; which it is not
fit to publish before all, because of the mysteries contained in them; and
the Acts of us the Apostles.(8)

   Let these canonical rules be established by us for you, O ye bishops;
and if you continue to observe them, ye shall be saved, and shall have
peace; but if you be disobedient, you shall be punished, and have
everlasting war one with another, and undergo a penalty suitable to your
disobedience.

   Now, God who alone is unbegotten, and the Maker of the whole world,
unite you all through His peace, in the Holy Spirit; perfect you unto every
good work, immoveable, unblameable, and unreprovable; and vouchsafe to you
eternal life with us, through the mediation of His beloved Son Jesus Christ
our God and Saviour; with whom glory be to Thee, the God over all, and the
Father, in the Holy Spirit the Comforter, now and always, and for ever and
ever. Amen.

   The end of the Constitutions of the Holy Apostles by Clement, which are
the Catholic doctrine.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in
1867. (ANF 7, Roberts and Donaldson). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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