shalt communicate with thy neighbour in all things,
and call not things thine own. Thou shalt not be of a froward tongue,
for the mouth is the snare of death. To the very utmost of thy power
keep thy soul chaste. Do not open thine hand to receive, and close it
against giving. Thou shalt love as the apple of thine eye every one who
speaketh to thee the word of the Lord. Call to remembrance the day of
judgment, night and day. Thou shalt search out every day the persons of
the saints [23]; both meditating by the word, {76} and proceeding to
exhort them, and anxiously caring to save a soul by the word. Thou shalt
preserve what thou hast received, neither adding thereto, nor taking
therefrom. Thou shalt not come with a bad conscience to thy prayer."

[Footnote 23: There is much obscurity in the phraseology of this
passage: [Greek: ekzaetaeseis kath hekastaen haemeran ta prosopa
ton hagion kai dia logou skopion kai poreuomenos eis to
parakalesai, kai meleton eis sosai psuchaen to logo]. In the
corresponding exhortation among the Apostolical Constitutions
(book vii. ch. 9), the expression is, "Thou shalt seek the
person ([Greek: prosopon]) of the saints, that thou mayest find
rest (or find refreshment, or refresh thyself) ([Greek: in
epanapanae tois logois auton]) in their words." The author seems
evidently to allude to the reciprocal advantage derived by
Christians from religious intercourse.]

The closing sentences contain this blessing: "Now God, who is the Lord
of all the world, give to you wisdom, skill, understanding, knowledge of
his judgments, with patience. And be ye taught of God; seeking what the
Lord requires of you, and do it, that ye may be saved in the day of
judgment.... The Lord of glory and of all grace be with your spirit.
Amen."

* * * * *

THE SHEPHERD OF HERMAS.

This work, which derives its title from the circumstance of an angelic
teacher being represented as a shepherd, is now considered by many to
have been the production of Hermas, a brother of Pius, Bishop of
Rome[24] though others are persuaded that the work is of a much earlier
date[25]. The author speaks of guardian angels and of evil angels, and
he speaks much of prayer; but not the faintest hint shows itself
throughout the three books, of which the work consists, that he had {77}
any idea of prayer being addressed to any created being, whether saint
or angel. On t