Children are not to be received from their parents except with full security for publicity in their reception.  They are to be carefully instructed in the Scriptures.  They are not to be allowed to make any profession till they come to years of discretion (XV.).  Temperance is a virtue, but the servants of God are not to condemn any of God’s creatures as unclean, and are to eat what is given them.  (XVIII.)  Hospitality is to be exercised with the utmost frugality and moderation, and the charge to Martha in Luke x. 41, is quoted with the reading ὀλίγων δέ ἐστι χρεία ἢ ἑνός Supported by א, B, C, and L. and the interpretation “few,” namely for provision, and “one,” namely the object in view,—enough for necessity.  It would be as absurd for monks to change the simplicity of their fare on the arrival of a distinguished guest as it would be for them to change their dress (XX.).  Rule XXI. is against unevangelical contention for places at table, and Rule XXII. regulates the monastic habit.  The primary object of dress is said to be shewn by the words of Genesis, iii. 21. where God is said to have made Adam and Eve “coats of skins,” or, as in the LXX., χιτῶνας δερματίνους, i.e. tunics of hides.  This use of tunics was enough for covering what was unseemly.  But later another object was added—that of securing warmth by clothing.  So we must keep both ends in view—decency, and protection against the weather.  Among articles of dress some are very serviceable; some are less so.  It is better to select what is most useful, so as to observe the rule of poverty, and to avoid a variety of vestments, some for show, others for use; some for day, some for night.  A single garment must be devised to serve for all purposes, and for night as well as day.  As the soldier is known by his uniform, and the senator by his robe, so the Christian ought to have his own dress.  Shoes are to be provided on the same principle, they are to be simple and cheap.  The girdle (XXIII.) is regarded as a necessary article of dress, not only because of its practical utility, but because of the example of the Lord Who girded Himself.  In Rule XXVI. all secrets are ordered to be confided to the superintendent or bishop. τῷ προεστῶτι.  cf. Just. Mart. Apol. i. § 87.  If the superintendent himself is in error (XXVII.) he is to be corrected by other brothers.  Vicious brethren (XXVIII.) are to be cut off like rotten limbs.  Self-exaltation and discontent are equally to be avoided (XXIX.).  XXXVII. orders that devotional exercise is to be no excuse for idleness and shirking work.  Work is to be done not only as a chastisement of the body, but for the sake of love to our neighbour and supplying weak and sick brethren with the necessaries of life.  The apostle 2 Thess. iii. 10. says that if a man will not work he must not eat.  Daily work is as necessary as daily bread.  The services of the day are thus marked out.  The first movements of heart and mind ought to be consecrated to God.  Therefore early in the morning nothing ought to be planned or purposed before we have been gladdened by the thought of God; as it is written, “I remembered God, and was gladdened;” Ps. lxxvii. 3, LXX. the body is not to be set to work before we have obeyed the command, “O Lord, in the morning shalt thou hear my voice; in the morning will I order my prayer unto thee.” Ps. v. 3.  Again at the third hour there is to be a rising up to prayer, and the brotherhood is to be called together, even though they happen to have been dispersed to various works.  The sixth hour is also to be marked by prayer, in obedience to the words of the Psalmist, Ps. lv. 17. “evening, and morning, and at noon will I pray, and cry aloud:  and He shall hear my voice.”  To ensure deliverance from the demon of noon-day, Ps. xci. 6, LXX.  δαιμόνιον μεσημβρινόν.  cf. Jer. Taylor, Serm. ii. pt. 2:  “Suidas” (Col. 1227) “tells of certain empusæ that used to appear at noon, at such times as the Greeks did celebrate the funerals of the dead; and at this time some of the Russians do fear the noon-day devil, which appeareth like a mourning widow to reapers of hay and corn, and uses to break their arms and legs unless they worship her.” the XCIst Psalm is to be recited.  The ninth hour is consecrated to prayer by the example of the Apostles Acts iii. 1. Peter and John, who at that hour went up into the Temple to pray.  Now the day is done.  For all the boons of the day, and the good deeds of the day, we must give thanks.  For omissions there must be confession.  For sins voluntary or involuntary, or unknown, we must appease God in prayer. cf. Pythag. Aur. Carm. 40 (quoted by Jer. Taylor in Holy Living and Holy Dying):  μηδ᾽ ὕπνον μαλακοῖσιν ἐπ᾽ ὄμμασι προσδέξασθαι, πριν τῶν ἡμερινῶν ἔργων τρὶς ἕκαστον ἐπελθεῖν, πῆ παρέβην; τί δ᾽ ἔρεξα; τί μοι δέον οὐκ ἐτελέσθη.  At nightfall the XCIst Psalm is to be recited again, midnight is to be observed in obedience to the example of Paul and Silas, Acts xvi. 25. and the injunction of the Psalmist. Ps. cxix. 62.  Before dawn we should rise and pray again, as it is written, “Mine eyes prevent the night watches.” Ps. cxix. 148.  Here the canonical hours are marked, but no details are given as to the forms of prayer.