(1) Know now, brother, that all the Churches in the East and even further afield[67] which were divided, have been united: and all their rulers everywhere are of one mind, rejoicing exceedingly at the unexpected peace[68] which has come about, Demetrian in Antioch, Theoctistus in Cæsarea, Mazabbanes in Ælia,[69] Marinus in Tyre, Alexander having fallen asleep, Heliodorus in Laodicea, Thelymidrus being at rest, Helenus in Tarsus and all the Churches of Cilicia, Firmilianus[70] and all Cappadocia. For I have mentioned only the more prominent of the Bishops, in order that I may not make my letter too long nor my narrative wearisome. Nevertheless, the whole of Syria and Arabia, districts whose needs ye from time to time supply[71] and to whom ye now have sent an epistle, Mesopotamia also and Pontus and Bithynia, and, in one word, all men everywhere exult in the harmony and brotherly love displayed and praise God for it.[72] [The two following extracts are translated from Syriac versions, and I am indebted for them to Mr. N. MacLean of Christ’s College, Cambridge. The first has been put together out of two MSS. in the British Museum, neither of which contains the whole, and was printed by Pitra, _Analecta Sacra_, Vol. IV. The Greek original of most of the first sentence is preserved in a catena on Deuteronomy, _Cod. Vat._ 1521, fol. 591, and was first printed by Simon de Magistris in his edition of our author, p. 200. There is much probability that this extract formed part of the same letter to Stephanus as the extract from Eusebius which precedes it here. The second extract is found in three other Syriac MSS. in the British Museum, but is less certainly part of this letter, or indeed authentic at all.] (2) If so be that any man speak a wicked thing of God like those who call Him unpitying[73] or any man living in the fear of other gods, the Law has commanded that such a one be stoned:[74] but we would stone these men with sound words of faith. Or if a man receive not at all the mystery[75] of Christ or alter and distort it—(saying) that He is not God, or that he did not become a man, or that He did not die, or that He did not rise, or that He will not come to judge the quick and the dead—or preach anything else apart from what we preached, let him be a curse, says Paul.[76] Or if so be he have wronged the word concerning the resurrection of the flesh, let him be already reckoned with the dead. For we speak in carefulness concerning these things—in order that we may be in agreement one with another, churches with churches, bishops with bishops, priests with priests. And in regard to causes and affairs about matters which concern individual men—how it is right to receive him who approaches from without and how him who comes from within[77]—we counsel to obey those who stand at the head of every place who by Divine election[78] are put into this ministration—leaving to our Lord the judgment of all things which they do.