with his doctrine, and his manner of life is in harmony with his speech, hear how the Apostle and the prophet address themselves to him: for the latter says “but to the sinner said God, why dost thou preach my laws and takest my covenant in thy mouth, whereas thou hast hated instruction?”755 And the Apostle, addressing himself to these same again who thought great things of their teaching, speaks on this wise: “Thou art confident that thou thyself art a leader of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of babes: thou therefore that teachest another teachest thou not thyself?”756 Inasmuch then as it could neither profit me the speaker to speak, nor you the hearers to hear, unless we comply with the things which are spoken, but rather would increase our condemnation, let us not limit the display of our zeal to hearing only, but let us observe what is said, in our deeds. For it is indeed a good thing to spend time continually in hearing the divine oracles: but this good thing becomes useless when the benefit to be derived from hearing is not linked with it. Therefore that you may not assemble here in vain I shall not cease beseeching you with all earnestness, as I have often besought you before, “conduct your brethren to us, exhort the wanderers, counsel them not by word only but also by deed.” This is the more powerful teaching—that which comes through our manners and behaviour—Even if you do not utter a word, but yet, after you have gone out of this assembly, by your mien, and your look, and your voice and all the rest of your demeanour you exhibit to the men who have been left behind the gain which you have brought away with you, this is sufficient for exhortation and advice. For we ought to go out from this place as it were from some sacred shrine, as men who have descended from heaven itself, who have become sedate, and philosophical, who do and say everything in proper measure: and when a wife sees her husband returning from the assembly, and a father his son, and a friend his friend, and an enemy his enemy, let them all receive an impression of the benefit which you have derived from coming here: and they will receive it, if they perceive that you have become milder, more philosophical, more devout. Consider what privileges you enjoy who hast been initiated into the myster- ies,757 with what company thou offerest up that mystic hymn, with what company thou 228 criest aloud the “Ter sanctus.” Teach “them that are without” that thou hast joined the chorus of the Seraphim, that thou art ranked as a citizen of the commonwealth above, that thou hast been enrolled in the choir of Angels, that thou hast conversed with the Lord, that thou hast been in the company of Christ. If we regulate ourselves in this way we shall not need to say anything, when we go out to those who are left behind: but from our advantage they will perceive their own loss and will hasten hither, so as to enjoy the same benefits 755 Ps. iv. 16, 17. 756 Rom. ii. 19–21. 757 i.e., admitted to Holy Communion, which catechumens were not permitted to witness. 313 To Those Who Had Not Attended the Assembly.