(4) But that that Moses might not come to see but seldom, and that not without great long travail, Aaron had in his power because of his office, for to see it in the Temple within the Veil as oft as him liked for to enter. And by this Aaron is understood all those the which I spake of above, the which by their ghostly cunning, by help of grace, may assign unto them the perfection of this work as them liketh.

(2) " What then," thou sayest, "is it not necessary to correct the priests who are acting irreverently, or convicted of something else out of place, but to those only, who glory in law, shall it be permitted to dishonour Almighty God, through the transgression of the Law? "And how are the priests interpreters of Almighty God? For, how do they announce to the people the Divine virtues, who do not know the power of them? or how do they, who are in darkness, communicate light? Further, how do they impart the Divine Spirit, who, by habit and truth do not believe whether there is a Holy Spirit? Now I will give thee an answer to these things. For truly my Demophilus is not an enemy, nor will I tolerate that thou shouldst be overreached by Satan. For each rank of those about God, is more godlike than that which stands further away. And those which are somewhat nearer to the true light, are at once more luminous, and more illuminating; and do not understand the nearness topically, but according to God-receptive aptitude. If, then, the order of the priests is the illuminating, entirely has he fallen from the priestly rank and power, who does not illuminate, or perhaps rather (he becomes) the unilluminated. And he seems, to me at least, rash who, being such, undertakes the priestly functions, and has no fear, and does not blush, when performing things Divine, contrary to propriety, and fancying that God does not know the very things of which he is conscious in himself, and thinks to mislead Him Who is falsely called by him Father, and presumes to repeat his cursed blasphemies (for I would not say prayers) over the Divine symbols, after the example of Christ. This one is not a priest,--No!--but devilish--crafty --a deceiver of himself--and a wolf to the people of God, clothed in sheep's clothing.

(1) Such, then, is the most Divine perfecting work of the Muron But it may be opportune, after these Divine ministrations, to set forth the sacerdotal Orders and elections themselves, and their powers, and operations, and consecrations, and the triad of the superior ranks under them; in order that the arrangement of our Hierarchy may be demonstrated, as entirely rejecting and excluding the disordered, the unregulated, and the confused; and, at the same time, choosing and manifesting the regulated and ordered, and well-established, in the gradations of the sacred Ranks within it. Now we have well shewn, as I think, in the Hierarchies already extolled by us, the threefold division of every Hierarchy, when we affirmed that our sacred tradition holds, that every Hierarchical transaction is divided into the most Divine Mystic Rites, and the inspired experts and teachers of them, and those who are being religiously initiated by them.

(12) But who were they that falsified and adulterated the right, pure Christian doctrine, and always fought against and opposed it? Even the learned doctors and scribes, popes, cardinals, bishops, and great dons or masters and teachers. And why did the world follow after them, and depend on them? But because they had great respect, were in great authority and power, lived stately, and carried a port in the world. Even such a proud whore is the corrupt, perished human nature. "But because they had," etc. "Only because they had a high standing and made a great show before the world."

(1) We must, then, most pious of pious sons, demonstrate from the supermundane and most sacred Oracles and traditions, that ours is a Hierarchy of the inspired and Divine and Deifying science, and of operation, and of consecration, for those who have been initiated with the initiation of the sacred revelation derived from the hierarchical mysteries. See, however, that you do not put to scorn things most holy (Holy of Holies); but rather treat them reverently, and you will honour the things of the hidden God by intellectual and obscure researches, carefully guarding them from the participation and defilement of the uninitiated, and reverently sharing holy things with the holy alone, by a holy enlightenment. For thus, as the Word of God has taught us who feast at His Banquet, even Jesus Himself--the most supremely Divine Mind and superessential, the Source and Essence, and most supremely Divine Power of every Hierarchy and Sanctification and Divine operation--illuminates the blessed Beings who are superior to us, in a manner more clear, and at the same time more intellectual, and assimilates them to His own Light, as far as possible; and by our love of things beautiful elevated to Him, and which elevates us, folds together our many diversities, and after perfecting into a uniform and Divine life and habit and operation, holily bequeaths the power of the Divine Priesthood; from which by approaching to the holy exercise of the priestly office, we ourselves become nearer to the Beings above us, by assimilation, according to our power, to their abiding and: unchangeable holy steadfastness; and thus by looking upwards to the blessed and supremely Divine self of Jesus, and reverently gazing upon whatever. we are permitted to see, and illuminated with the knowledge of the visions, we shall be able to become, as regards the science of Divine mysteries, purified and purifiers; images of Light, and workers, with God, perfected and perfecting.

(2) The holy orders, then, of the Heavenly Beings share in the supremely Divine participation, in a higher degree than things which merely exist, or which lead an irrational life, or which are rational like ourselves. For by moulding themselves intelligibly to the Divine imitation, and looking supermundanely to the supremely Divine likeness, and striving to mould their intellectual appearance, they naturally have more ungrudging communications with It, being near and ever moving upwards, as far as lawful, elevating themselves with the intensity of the Divine unswerving love, and receiving the primal illuminations without earthly stain, and ranging themselves to these, and having their whole life intellectual. These, then, are they who, at first hand, and under many forms, participate in the Divine, and, at first hand, and under many forms, make known the supremely Divine Hiddenness. Wherefore, beyond all, they are deemed pre-eminently worthy of the appellation Angelic, on the ground that the supremely Divine illumination comes to them at first hand, and, through them, there pass to us manifestations above us. Thus, then, the Law, as the Word of God affirms, was given to us through the ministration of Angels; and Angels led our illustrious fathers before the Law, and after the Law, to the Divine Being, either by leading them to what was to be done, and by converting them from error, and an unholy life, to the straight way of truth, or by making known to them sacred ordinances, or hidden visions, or supermundane mysteries, or certain Divine predictions through the Prophets.

(4) Now, if the profane should see or hear that these things are done by us, they will, I suppose, split with laughter, and commiserate us on our, folly. But there is no need to wonder at this. For, as the Oracles say, "If they will not believe, neither shall they understand." And as for us, who have contemplated the spiritual meaning of the things done, whilst Jesus leads us to the light, let us say, that, not without reason, does the Hierarch conduct to, and place the man fallen asleep, in the place of the same rank; for it shews reverently, that, in the regeneration, all will be in those chosen inheritances, for which they have chosen their own life here. For example, if any one led a Godlike and most holy life here, so far as the imitation of God is attainable by man, he will be, in the age to come, in divine and blessed inheritances; but if he led a life inferior to the divine likeness in the highest degree, but, nevertheless, a holy life, even this man will receive the holy and similar retributions. The Hierarch, having given thanks for this Divine righteousness, offers a sacred prayer, and extols the worshipful Godhead, as subjugating the unjust and tyrannical power against us all, and conducting us back to our own most just possessions (or judgments).

(3) The holy consecration, then, which we are now extolling, is, as I said, of the perfecting rank and capacity of the Hierarchical functions. Wherefore our Divine Leaders arranged the same, as being of the same rank and effect as the holy perfecting of the Synaxis, with the same figures, for the most part, and with mystical regulations and lections. And you may see in like manner the Hierarch bearing forward the sweet perfume from the more holy place into the sacred precincts beyond, and teaching, by the return to the same, that the participation in things Divine comes to all holy persons, according to fitness, and is undiminished and altogether unmoved and stands unchangeably in its identity, as beseems Divine fixity. In the same way the Psalms and readings of the Oracles nurse the imperfect to a life-bringing adoption of sons, and form a religious inclination in those who are possessed with accursed spirits, and dispel the opposing fear and effeminacy from those possessed by a spirit of unmanliness; shewing to them, according to their capacity, the highest pinnacle of the Godlike habit and power, by aid of which they will, the rather, scare away the opposing forces, and will take the lead in healing others; and, following the example of God, they will, whilst unmoved from their own proper gifts, not only be active against those opposing fears, but will themselves give activity to others; and they also impart a religious habit to those who have changed from the worse to a religious mind, so that they should not be again enslaved by evil, and purify completely those who need to become altogether pure; and they lead the holy to the Divine likenesses, and contemplations and communions belonging to themselves, and so establish those who are entirely holy, in blessed and intelligible visions, fulfilling their uniform likeness of the One, and making them one.

(1) The histories of the Hebrews say, O noble Demophilus, that, even that holy, distinguished Moses was deemed worthy of the Divine manifestation on account of his great meekness. And, if at any time they describe him as being excluded from the vision of God, they do not cast him out from God for his meekness. But they say that when speaking very rashly, and opposing the Divine Counsels, Jehovah was angry with him with wrath. But when they make him proclaimed by his God-discerned deserts, he is proclaimed, from his pre-eminent imitation of the Good. For he was very meek, and on this account is called "Servant of God," and deemed more fit for vision of God than all Prophets. Now, when certain envious people were contending with him and Aaron, about the High Priesthood and government of the tribes, he was superior to all love of honour, and love of rule, and referred the presidency over the people to the Divine judgment. And, when they even rose up against him, and reproaching him concerning the precedency, were threatening him, and were already almost upon him, the meek man invoked the Good for preservation, but very suitably asserted that he would be guiltless of all evils to the governed. For he knew that it is necessary, that the familiar with God the Good should be moulded, as far as is attainable, to that which is specially most like the Good, and should be conscious within himself of the performance of deeds of good friendship. And what made David, the father of God, a friend of God? Even for being good and generous towards enemies. The Super-Good, and the Friend of Good says--"I have found a man after mine own heart." Further also, a generous injunction was given, to care for even one's enemy's beasts of burden. And Job was pronounced just, as being free from injury. And Joseph did not take revenge upon the brethren who had plotted against him; and Abel, at once, and without suspicion, accompanied the fratricide. And the Word of God proclaims all the good as not devising evil things, not doing them, but neither being changed from the good, by the baseness of others, but, on the contrary, after the example of God, as doing good to, and throwing their shield over the evil; and generously calling them to their own abundant goodness, and to their own similitude. But let us ascend higher, not proclaiming the gentleness of holy men, nor kindness of philanthropic angels, who take compassion upon nations, and invoke good on their behalf, and punish the destructive and devastating mobs, and, whilst being grieved over calamities, yet rejoice over the safety of those who are being called back to things good; nor whatever else the Word of God teaches concerning the beneficent angels; but, whilst in silence welcoming the beneficent rays of the really good and super-good Christ, by them let us be lighted on our path, to His Divine works of Goodness. For assuredly is it not of a Goodness inexpressible and beyond conception, that He makes all things existing to be, and brought all things themselves to being, and wishes all things ever to become near to Himself, and participants of Himself, according to the aptitude of each? And why? Because He clings lovingly to those who even depart from Him, and strives and beseeches not to be disowned by those beloved who are themselves coy; and He bears with those who heedlessly reproach Him, and Himself makes excuse for them, and further promises to serve them, and runs towards and meets even those who hold themselves aloof, immediately that they approach; and when His entire self has embraced their entire selves, He kisses them, and does not reproach them for former things, but rejoices over the present, and holds a feast, and calls together the friends, that is to say, the good, in order that the household may be altogether rejoicing. (But, Demophilus, of all persons in the world, is at enmity with, and very justly rebukes, and teaches beautiful things to, good men, and rejoices.) "For how," He says, "ought not the good to rejoice over safety of the lost, and over life of those who are dead." And, as a matter of course, He raises upon His shoulders that which with difficulty has been turned from error, and summons the good angels to rejoicing, and is generous to the unthankful, and makes His sun to rise upon evil and good, and presents His very soul as an offering on behalf of those who are fleeing from Him. But thou, as thy letters testify, I do not know how, being in thy senses, hast spurned one fallen down before the priest, who, as thou sayest, was unholy and a sinner. Then this one entreated and confessed that he has come for healing of evil deeds, but thou didst not shiver, but even insolently didst cover with abuse the good priest, for shewing compassion to a penitent, and justifying the unholy. And at last, thou saidst to the priest, "Go out with thy like"; and didst burst, contrary to permission, into the sanctuary, and defiledst the Holy of holies, and writest to us, that "I have providentially preserved the things sacred, which were about to be profaned, and am still keeping them undefiled." Now, then, hear our view. It is not lawful that a priest should be corrected by the Leitourgoi, who are above thee, or by the Therapeutae, who are of the same rank with thee; even though he should seem to act irreverently towards things Divine, and though he should be convicted of having done some other thing forbidden. For, if want of order, and want of regulation, is a departure from the most Divine institutions and decrees, it is not reasonable that the divinely transmitted order should be changed on God's behalf. For Almighty God is not divided against Himself, for, "how then shall His kingdom stand?" And if the judgment is of God, as the Oracles affirm, and the priests are angels and interpreters, after the hierarchs, of the Divine judgments, learn from them through whom thou wast deemed worthy to be a Therapeutes, through the intermediate Leitourgoi, when opportunity serves, the things Divine suitable for thyself. And do not the Divine Symbols proclaim this, for is not the Holy of holies altogether simply separated from all, and the order of the consecrators is in closer proximity to it than the rank of the priests, and following these, that of the Leitourgoi. But the gates of the sanctuary are bounded by the appointed Therapeutae, within which they are both ordained, and around which they stand, not to guard them, but for order, and teaching of themselves that they are nearer the people than the priesthood. Whence the holy regulation of the priests orders them to participate in things Divine, enjoining the impartation of these to others, that is to say, the more inward. For even those who always stand around the Divine Altar, for a symbolical purpose, see and hear things Divine revealed to themselves in all clearness; and advancing generously to things outside the Divine Veils, they shew, to the subject Therapeutae, and to the holy people, and to the orders under purification, according to their meetness, things holy which had been beautifully guarded without pollution, until thou didst tyrannically burst into them, and compelledst the Holy of holies, against its will, to be strutted over by thee, and thou sayest, that thou holdest and guardest the sacred things, although thou neither hast known, nor heard, nor possessest any of the things belonging to the priests; as neither hast thou known the truth of the Oracles, whilst cavilling about them each day to subversion of the hearers. And even if same civil Governor undertook what was not commanded him by a King, justly would any one of the subordinates standing by be punished who dared to criticise the Governor, when justifying, or condemning any one; (for I do not go so far as to say to vituperate), and at the same time thought to cast him from his government; but thou, man, art thus rash in what concerns the affairs of the meek and good, and his hierarchical jurisdiction. We are bound to say these things, when any one undertakes what is above his rank, and at the same time thinks that he acts properly. For this is not within the powers of any one. For what was Ozias doing out of place, when offering incense to Almighty God? and what Saul in sacrificing? Yea, further, what were those domineering demons, who were truly proclaiming the Lord Jesus God? But every one who meddles with other people's business, is outlawed by the Word of God; and each one shall be in the rank of his own service, and alone the High Priest shall enter into the Holy of holies, and once only throughout the year, and this in the full legal hierarchical purification. And the priests encompass the holy things, and the Levites must not touch the holy things, lest they die. And Jehovah was angry with wrath at the rashness of Ozias, and Mariam becomes leprous, because she had presumed to lay down laws for the lawgiver. And the demons fastened on the sons of Sceva, and He says, "I did not send them, yet they ran, and I spake not to them yet they prophesied." "And the profane who sacrifices to me a calf, (is) as he who slays a dog," and to speak briefly, the all-perfect justice of Almighty God does not tolerate the disregarders of law, but whilst they are saying "in Thy Name, we ourselves did many wonderful works," He retorts, "And I know you not; go from Me all ye workers of lawlessness." So that it is not permissible, as the holy Oracles say, even to pursue things that are just, when not according to order, but each must keep to himself, and not meditate things too high and too deep for him, but contemplate alone things prescribed for him according to order.

(21) The same people, who worship every stick and greasy stone, as the saying is, dreads tufts of tawny wool, and lumps of salt, and torches, and squills, and sulphur, bewitched by sorcerers, in certain impure rites of expiation. But God, the true God, recognises as holy only the character of the righteous man, - as unholy, wrong and wickedness.

(10) There was indeed the sacred laver, as we have said, in the Hierarchy of the Law; and the present cleansing of the hands of the Hierarch and the Priests suggests it. For it behoves those who approach the most hallowed service to be purified even to the remotest imaginations of the soul, through likeness to it, and, as far as possible, to draw nigh; for thus they will shed around more visibly the Divine manifestations, since the supermundane flashes permit their own splendour to pass more thoroughly and brilliantly into the brightness of mirrors like themselves. Further, the cleansing of the Hierarch and the Priests to their extremities, i.e. lowest, takes place before the most holy symbols, as in the presence of Christ, Who surveys all our most secret thoughts, and since the utmost purification is established under His all-surveying scrutiny, and most just and unflinching judgment, the Hierarch thus becomes one with the things Divine, and, when he has extolled the holy works of God, he ministers things most Divine, and brings to view the things being sung.

(7) Now the multitude of the possessed indeed is unholy, but it is next above the catechumens, which is lowest. Nor is that which has received a certain participation in the most holy offices, but is yet entangled by contrary qualities, whether enchantments or terrors, on a par, as I think, with the altogether uninitiated and entirely uncommunicated in the Divine initiations; but, even for them, the view and participation in the holy mysteries is contracted, and very properly. For, if it be true that the altogether godly man, the worthy partaker of the Divine mysteries, the one carried to the very summit of the Divine likeness, to the best of his powers, in complete and most perfect deifications, does not even perform the things of the flesh, beyond the most necessary requirements of nature, and then as a parergon, but will be, at the same time, a temple, and a follower, according to his ability, of the supremely Divine Spirit, in the highest deification, implanting like in like;--such an one as this would never be possessed by opposing phantoms or fears, but will laugh them to scorn, and when they approach, will cast them down and put them to flight, and will act rather than comply, and in addition to the passionless and indomitableness of his own character, will be seen also a physician to others, for such "possessions" as these; (and I think further, yea, rather, I know certainly that the most impartial discrimination of Hierarchical persons knows more than they, that such as are possessed with a most detestable possession, by departing from the Godlike life, become of one mind and one condition with destructive demons, by turning themselves from things that really are, and undying possessions, and everlasting pleasures, for the sake of the most base and impassioned folly destructive to themselves; and by desiring and pursuing the earthly variableness, and the perishable and corrupting pleasures, and the unstable comfort in things foreign to their nature, not real but seeming;) these then, first, and more properly than those, were shut out by the discriminating authority of the Deacon; for it is not permitted to them to have part in any other holy function than the teaching of the Oracles, which is likely to turn them to better things. For, if the supermundane Service of the Divine Mysteries excludes those under penitence, and those who have already attained it, not permitting anything to come near which is not completely perfect, and proclaims, and this in all sincerity, that "I am unseen and uncommunicated by those who are in any respect imperfectly weak as regards the summit of the Divine Likeness" (for that altogether most pure voice scares away even those who cannot be associated with the worthy partakers of the most Divine mysteries).; how much more, then, will the multitude of those who are under the sway of their passions be unhallowed and alien from every sight and participation in the holy mysteries. When, then, the uninitiated in the mysteries, and the imperfect, and with them the apostates from the religious life, and after them, those who through unmanliness are prone to the fears and fancies of contrary influences, as not reaching through the persistent and indomitable inclination towards godliness, the stability and activity of a Godlike condition; then, in addition to these, those who have separated indeed from the contrary life, but have not yet been cleansed from its imaginations by a godly and pure habit and love, and next, those who are not altogether uniform, and to use an expression of the Law, "entirely without spot and blemish," when these have been excluded from the divine temple and the service which is too high for them, the all-holy ministers and loving contemplators of things all-holy, gazing reverently upon the most pure rite, sing in an universal Hymn of Praise the Author and Giver of all good, from Whom the saving mystic Rites were exhibited to us, which divinely work the sacred deification of those being initiated. Now this Hymn some indeed call a Hymn of Praise, others, the symbol of worship, but others, as I think, more divinely, a Hierarchical thanksgiving, as giving a summary of the holy gifts which come to us from God. For, it seems to me the record of all the works of God related to have been done for us in song, which, after it had benevolently fixed our being and life, and moulded the Divine likeness in ourselves to beautiful archetypes, and placed us in participation of a more Divine condition and elevation; but when it beheld the dearth of Divine gifts, which came upon us by our heedlessness, is declared to have called us back to our first condition, by goods restored, and by the complete assumption of what was ours, to have made good the most perfect impartation of His own, and thus tp have given to us a participation in God and Divine things.

(9) The conducting then to the Divine Altar, and kneeling, suggests to all those who are being sacerdotally ordained, that their own life is entirely placed under God, as source of consecration, and that their whole intellectual self, all pure and hallowed, approaches to Him, and that it is of one likeness, and, as far as possible, meet for the supremely Divine and altogether most holy, both Victim and Altar, which purifies, sacerdotally, the Godlike Minds.

(2) Many unordained and unseemly practices follow on this error, whoso might perceive all. Nevertheless some there be that be so curious that they can refrain them in great part when they come before men. But might these men be seen in place where they be homely, then I trow they should not be hid. And nevertheless yet I trow that whoso would straitly gainsay their opinion, that they should soon see them burst out in some point; and yet them think that all that ever they do, it is for the love of God and for to maintain the truth. Now truly I hope that unless God shew His merciful miracle to make them soon leave off, they shall love God so long on this manner, that they shall go staring mad to the devil. I say not that the devil hath so perfect a servant in this life, that is deceived and infect with all these fantasies that I set here: and nevertheless yet it may be that one, yea, and many one, be infect with them all. But I say that he hath no perfect hypocrite nor heretic in earth that he is not guilty in some that I have said, or peradventure shall say if God vouchsafeth.

(3) The most holy ministration, then, of the Mystic Rites has, as first Godlike power, the holy cleansing of the uninitiated; and as middle, the enlightening instruction of the purified; and as last, and summary of the former, the perfecting of those instructed in science of their proper instructions; and the order of the Ministers, in the first power, cleanses the uninitiated through the Mystic Rites; and in the second, conducts to light the purified; and in the last and highest of the Ministering Powers, makes perfect those who have participated in the Divine light, by the scientific completions of the illuminations contemplated. And of the Initiated, the first power is that being purified; and the middle is that being enlightened, after the cleansing, and which contemplates certain holy things; and the last and more divine than the others, is that enlightened in the perfecting science of the holy enlightenment of which it has become a contemplator. Let, then, the threefold power of the holy service of the Mystic Rites be extolled, since the Birth in God is exhibited in the Oracles as a purification and enlightening illumination, and the Rite of the Synaxis and the Muron, as a perfecting knowledge and science of the works of God, through which the unifying elevation to the Godhead and most blessed communion is reverently perfected. And now let us explain next the sacerdotal Order, which is divided into a purifying and illuminating and perfecting discipline.

(21) Thence, after the image of the Lord. the worthiest were chosen from the sacred tribes to be high priests, and those elected to the kingly office and to prophecy were anointed.

(1) SOME there be, that although they be not deceived with this error as it is set here, yet for pride and curiosity of natural wit and letterly cunning leave the common doctrine and the counsel of Holy Church. And these with all their favourers lean over much to their own knowing: and for they were never grounded in meek blind feeling and virtuous living, therefore they merit to have a false feeling, feigned and wrought by the ghostly enemy. Insomuch, that at the last they burst up and blaspheme all the saints, sacraments, statutes, and ordinances of Holy Church. Fleshly living men of the world, the which think the statutes of Holy Church over hard to be amended by, they lean to these heretics full soon and full lightly, and stalwartly maintain them, and all because them think that they lead them a softer way than is ordained of Holy Church.

(2) But how? Not as these heretics do, the which be well likened to madmen having this custom, that ever when they have drunken of a fair cup, cast it to the wall and break it. Thus should not we do if we will well do. For we should not so feed us of the fruit, that we should despise the tree; nor so drink, that we should break the cup when we have drunken. The tree and the cup I call this visible miracle, and all seemly bodily observances, that is according and not letting the work of the spirit. The fruit and the drink I call the ghostly bemeaning of these visible miracles, and of these seemly bodily observances: as is lifting up of our eyes and our hands unto heaven. If they be done by stirring of the spirit, then be they well done; and else be they hypocrisy, and then be they false. If they be true and contain in them ghostly fruit, why should they then be despised? For men will kiss the cup for wine is therein.

(25) And whatever is done or can be done for him, seemeth him all too little and too poor, for he thinketh himself worthy of still more and greater honour than can be rendered to him. And of all the men who serve him and are subject to him, even if they be downright thieves and murderers, he saith nevertheless, that they have faithful, noble hearts, and have great love and faithfulness to the truth and to poor men. And such men are praised by him, and he seeketh them and followeth after them wherever they be. But he who doth not order himself according to the will of these high-minded men, nor is subject unto them, is not sought after by them, nay, more likely blamed and spoken ill of, even though he were as holy as St. Peter himself. And seeing that this proud and puffed-up spirit thinketh that she needeth neither Scripture, nor instruction, nor anything of the kind, therefore she giveth no heed to the admonitions, order, laws and precepts of the holy Christian Church, nor to the Sacraments, but mocketh at them and at all men who walk according to these ordinances and hold them in reverence.

(5) Avaunt! We have not a High Priest, "Who cannot be touched with our infirmities, but is both without sin and merciful." "He shall not strive nor cry, and is Himself meek, and Himself propitiatory for our sins; so that we will not approve your unenviable attacks, not if you should allege a thousand times your Phineas and your Elias. For, when the Lord Jesus heard these things, He was displeased with the disciples, who at that time lacked the meek and good spirit. For, even our most divine preceptor teaches in meekness those who opposed themselves to the teaching of Almighty God. For, we must teach, not avenge ourselves upon, the ignorant, as we do not punish the blind, but rather lead them by the hand. But thou, after striking him on the cheek, rustiest upon that man, who is beginning to rise to the truth, and when he is approaching with much modesty, thou insolently kickest him away (certainly, this is enough to make one shudder), whom the Lord Christ, as being good, seeks, when wandering upon the mountains, and calls to Him, when fleeing from Him, and when, with difficulty, found, places upon His shoulders. Do not, I pray, do not let us thus injuriously counsel for ourselves, nor drive the sword against ourselves. For they, who undertake to injure any one, or on the contrary to do them good, do not always effect what they wish, but for themselves, when they have brought into their house vice or virtue, will be filled either with Divine virtues, or ungovernable passions. And these indeed, as followers and companions of good angels, both here and there, with all peace and freedom from all evil, will inherit the most blessed inheritances for the ever-continuing age, and will be ever with God, the greatest of all blessings; but, the other will fall both from the divine and their own peace, and here, and after death, will be companions with cruel demons. For which reason, we have an earnest desire to become companions of God, the Good, and to be ever with the Lord, and not to be separated, along with the evil, from the most Just One, whilst undergoing that which is due from ourselves, which I fear most of all, and pray to have no share in anything evil. And, with your permission, I will mention a divine vision of a certain holy man, and do not laugh, for I am speaking true.