2.  But hitherto, very honourable brethren, you have not given me my due; and this for two reasons.  Either you failed to perceive the proper course; or else, under the influence of some of the calumnies spread abroad about me, you did not think me deserving of being visited by you in love.  Now, therefore, I myself take the initiative.  I beg to state that I am perfectly ready to rid myself, in your presence, of the charges urged against me, but only on condition that my revilers are admitted to stand face to face with me before your reverences.  If I am convicted, I shall not deny my error.  You, after the conviction, will receive pardon from the Lord for withdrawing yourselves from the communion of me a sinner.  The successful accusers, too, will have their reward in the publication of my secret wickedness.  If, however, you condemn me before you have the evidence before you, I shall be none the worse, barring the loss I shall sustain of a possession I hold most dear—your love:  while you, for your part, will suffer the same loss in losing me, and will seem to be running counter to the words of the Gospel:  “Doth our law judge any man before it hear him?” John vii. 51.  The reviler, moreover, if he adduce no proof of what he says, will be shewn to have got nothing from his wicked language but a bad name for himself.  For what name can be properly applied to the slanderer τὸν διαβάλλοντα. except that which he professes to bear by the very conduct of which he is guilty?  Let the reviler, therefore, appear not as slanderer, διάβολος. but as accuser; nay, I will not call him accuser, I will rather regard him as a brother, admonishing in love, and producing conviction for my amendment.  And you must not be hearers of calumny, but triers of proof.  Nor must I be left uncured, because my sin is not being made manifest.