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sin. Pleasure is a hook of the devil, pulling toward destruction. Pleasure is the mother of sin; and sin is the sting of death. Pleasure is the nurse of the eternal worm, which for a time soothes the one who enjoys it, but later makes its regurgitations more bitter than gall. Postponement cries out nothing other than this: let sin reign in me first, and then sometime the Lord will also reign. I will present my members as instruments of unrighteousness to lawlessness; then sometime I will also present them as instruments of righteousness to God. Thus also Cain offered his sacrifices: the first things to his own enjoyment, the second things to God who created and bestowed them. When you are strong in deeds, you squander your youth on sins. When the instruments grow weary, then you bring them to God, when it is not possible to use them for anything, but of necessity they lie idle because of the decay from age, their vigor having been paralyzed. Self-control in old age is not self-control, but an inability for licentiousness. A dead man is not crowned; no one is righteous through an inability for evil. While you have strength, conquer sin with reason. For this is virtue: turning from evil, and doing good. But inactivity from wickedness is worthy of neither praise nor punishments in and of itself. If because of age you cease from sin, the credit belongs to weakness. But we praise those who are good by choice, not those who are restrained by some necessity.

And who has fixed for you the limit of your life? who has appointed for you the deadline of old age? who is so trustworthy a guarantor of future things with you? Do you not see infants being snatched away, those in their prime being led away? Life does not have one set deadline. Why do you wait for baptism to become a gift of a fever? when you will not even be able to utter the words of salvation, and perhaps you will not even be permitted to hear clearly, with the disease dwelling in your very head; unable to raise your hands to heaven, unable to stand on your feet, unable to bend your knee in worship, unable to be taught usefully, unable to confess securely, unable to make a covenant with God, unable to renounce the enemy, and perhaps not even able to follow intelligently while being initiated, being doubtful to those present, whether you have perceived 31.437 the grace, or you are unaware of the things that are happening. But when you do receive the grace with understanding, then you have the talent, but you do not bring forth the work. Imitate the eunuch. He found someone to instruct him, and he did not despise the learning, but the rich man took the poor man up into his chariot, the solemn and eminent man took the common and easily despised one; and having been taught the Gospel of the kingdom, he received the faith in his heart, and he did not put off the seal of the Spirit. For when they came to some water, “Behold,” he says, “water.” The word is from great joy: Behold what was sought, What prevents me from being baptized? Where the choice is ready, there is no hindrance. For the one who calls is benevolent, the minister is prepared, the grace is abundant; let eagerness be present, and there will be no obstacle. There is one who hinders, the one who blocks for us the roads to salvation, whom let us conquer with understanding. He produces hesitation in us; let us arise to the work. He deceives our hearts with empty promises; let us not be ignorant of his designs. For does he not suggest that we commit sin today, and persuade us to store up righteousness for tomorrow? For this reason the Lord, undoing his wicked counsels, says, “Today, if you will hear my voice.” He says, “Today for me, and tomorrow for God.” The Lord cries out in response, “Hear my voice today.” Understand the enemy: he does not dare to advise turning away from God altogether (he knows that this is a heavy thing for Christians to hear), but with deceitful arts he contrives his attack. He is wise to do evil. He perceives that we men live in the present, and every action is performed in the present moment. Therefore, by stealing today from us through his scheme, he leaves us the hopes of tomorrow. Then, when tomorrow comes,

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ἡ ἁμαρτία. Ἡδονὴ ἄγκιστρόν ἐστι τοῦ διαβόλου πρὸς ἀπώλειαν ἕλκον. Ἡδονὴ μήτηρ τῆς ἁμαρτίας· ἡ δὲ ἁμαρτία τὸ κέντρον ἐστὶ τοῦ θανάτου. Ἡδονὴ τροφὸς τοῦ αἰωνίου σκώληκος, ἣ πρὸς καιρὸν μὲν καταλεαίνει τὸν ἀπολαύοντα, ὕστερον δὲ πικροτέρας χολῆς ποιεῖται τὰς ἀναδόσεις. Οὐδὲν ἄλλο βοᾷ ἡ ὑπέρθεσις ἢ ταῦτα· βασιλευσάτω ἐν ἐμοὶ πρῶτον ἡ ἁμαρτία, εἶτα βασιλεύσει ποτὲ καὶ ὁ Κύριος. Παρα στήσω μου τὰ μέλη ὅπλα ἀδικίας τῇ ἀνομίᾳ· εἶτα παραστήσω ποτὲ καὶ ὅπλα δικαιοσύνης αὐτὰ τῷ Θεῷ. Οὕτω καὶ Κάϊν προσέφερε τὰς θυσίας· τὰ πρῶτα τῇ ἀπολαύσει τῇ ἑαυτοῦ, τὰ δεύτερα τῷ κτίσαντι καὶ δωρησαμένῳ Θεῷ. Ὅτε δυνατὸς εἶ ἐν ἔργοις, τὴν νεότητά σου ταῖς ἁμαρτίαις προσαναλίσκεις. Ὅτε ἀποκάμῃ τὰ ὄργανα, τότε προσάγεις αὐτὰ τῷ Θεῷ, ὅτε εἰς οὐδὲν αὐτοῖς ἔστι χρήσασθαι, ἀλλ' ἀνάγκη κεῖσθαι διὰ τὸν ἐκ τοῦ χρόνου μαρασμὸν παραλυ θέντος τοῦ τόνου. Ἡ ἐν γήρᾳ σωφροσύνη οὐ σω φροσύνη, ἀλλ' ἀκολασίας ἀδυναμία. Νεκρὸς οὐ στε φανοῦται· οὐδεὶς δίκαιος δι' ἀδυναμίαν κακοῦ. Ἕως ἔστι σοι δύναμις, λόγῳ κράτει τῆς ἁμαρτίας. Τοῦτο γάρ ἐστιν ἀρετή· ἔκκλισις ἀπὸ κακοῦ, καὶ ποίησις ἀγαθοῦ. Ἡ δὲ ἀργία τῆς πονηρίας οὔτε ἐπαίνων αὐτὴ καθ' ἑαυτὴν, οὔτε κολάσεων ἀξιοῦται. Ἐὰν δι' ἡλι κίαν παύσῃ τῆς ἁμαρτίας, τῆς ἀσθενείας ἡ χάρις. Ἐπαινοῦμεν δὲ τοὺς κατὰ προαίρεσιν ἀγαθοὺς, οὐ τοὺς ἀπό τινος ἀνάγκης ἐξειργομένους.

Τίς δέ σοι καὶ τὸν ὅρον τῆς ζωῆς ἔπηξε; τίς σοι τὴν προθεσμίαν τοῦ γήρως ὥρισε; τίς οὕτως ἀξιόπιστος παρὰ σοὶ τῶν μελλόντων ἐγγυητής; Οὐχ ὁρᾷς νήπια ἁρπαζό μενα, τοὺς ἐν ἡλικίᾳ ἀπαγομένους; Οὐκ ἔχει μίαν προθεσμίαν ὁ βίος. Τί ἀναμένεις πυρετοῦ σοι δῶρον γενέσθαι τὸ βάπτισμα; ὅτε οὐδὲ φθέγξασθαι δυνήσῃ τὰ σωτήρια ῥήματα, τάχα δὲ οὐδὲ ἀκοῦσαι καθαρῶς ἐπιτραπήσῃ, αὐτῇ τῇ κεφαλῇ ἐνοικούσης τῆς νόσου· οὐ χεῖρας ἆραι εἰς οὐρανὸν, οὐκ ἐπὶ πόδας διαναστῆναι, οὐ κλῖναι γόνυ εἰς τὴν προσκύνησιν, οὐ διδαχθῆναι χρησίμως, οὐχ ὁμολογῆσαι ἀσφαλῶς, οὐχὶ συνθέσθαι Θεῷ, οὐκ ἀποτάξασθαι τῷ ἐχθρῷ, τάχα δὲ οὐδὲ συνετῶς ἐπακολουθῆσαι μυσταγωγού μενος, ἀμφίβολος ὢν τοῖς παροῦσιν, ἆρα ᾔσθου 31.437 τῆς χάριτος, ἢ ἀναισθήτως ἔχεις τῶν γινομένων. Ὅταν δὲ καὶ ἐπιστημόνως τὴν χάριν δέξῃ, τότε τὸ μὲν τάλαντον ἔχεις, τὴν δὲ ἐργασίαν οὐκ ἐπιφέρῃ. Μίμησαι τὸν εὐνοῦχον. Εὗρεν ἐκεῖνος τὸν κατ ηχοῦντα, καὶ οὐχ ὑπερεῖδε τὴν μάθησιν, ἀλλ' ἐπὶ τὸ ἅρμα ἀνεβιβάσατο τὸν πένητα ὁ πλούσιος, τὸν ἰδιώ την καὶ εὐκαταφρόνητον ὁ σοβαρὸς καὶ ὑπέρογκος· καὶ διδαχθεὶς τὸ Εὐαγγέλιον τῆς βασιλείας, ἐδέξατο μὲν τῇ καρδίᾳ τὴν πίστιν, οὐκ ἀνεβάλετο δὲ τὴν σφραγῖδα τοῦ Πνεύματος. Ἐπειδὴ γὰρ ἀπήντησαν ὕδατι, Ἰδοὺ, φησὶν, ὕδωρ. Ἐκ περιχαρείας ὁ λόγος· Ἰδοὺ τὸ ζητούμενον, Τί κωλύει με βαπτισθῆναι; Ὅπου προαίρεσις ἑτοίμη, τὸ κωλύον οὐδέν. Ὁ γὰρ καλῶν φιλάνθρωπος, ὁ διάκονος εὐτρεπὴς, ἡ χάρις ἄφθονος· ἡ προθυμία ἐνυπαρχέτω, καὶ τὸ ἐμποδίζον οὐκ ἔσται. Εἷς ἐστιν ὁ κωλύων, ὁ ἐμφράσ σων ἡμῖν τὰς εἰς σωτηρίαν ὁδοὺς, ὃν νικήσωμεν τῇ συνέσει. Ἐκεῖνος τὸν ὄκνον ἡμῖν ἐμποιεῖ· ἡμεῖς δια ναστῶμεν πρὸς ἐργασίαν. Ἐκεῖνος διακένοις ἐπαγγε λίαις τὰς καρδίας ἡμῶν ἐξαπατᾷ· ἡμεῖς αὐτοῦ μὴ ἀγνοήσωμεν τὰ νοήματα. Ἢ γὰρ οὐχὶ τὴν μὲν ἁμαρτίαν σήμερον ποιεῖν ὑποβάλλει, τὴν δὲ δικαιοσύνην εἰς τὴν αὔριον πείθει ἡμᾶς ταμιεύεσθαι; ∆ιὰ τοῦτο ὁ Κύριος, ἀναλύων αὐτοῦ τὰς πονηρὰς συμβουλίας, Σήμερον, φησὶν, ἐὰν τῆς φωνῆς μου ἀκούσητε. Ἐκεῖνος λέ γει· Τὴν σήμερον ἐμοὶ, καὶ τὴν αὔριον τῷ Θεῷ. Ὁ Κύριος ἀντιβοᾷ· Σήμερον τῆς ἐμῆς φωνῆς ἀκού σατε. Νόησον τὸν ἐχθρόν· οὐ τολμᾷ συμβουλεῦσαι καθόλου ἀποστῆναι Θεοῦ (οἶδεν, ὅτι βαρὺ τοῦτο ἀκοῦ σαι Χριστιανοῖς), ἀλλὰ τέχναις ἀπατηλαῖς μεθοδεύει τὴν ἐπιχείρησιν. Σοφός ἐστι τοῦ κακοποιῆσαι. Συνορᾷ, ὅτι κατὰ τὸ παρὸν ζῶμεν οἱ ἄνθρωποι, καὶ πᾶσα πρᾶξις κατὰ τὸ ἐνεστὼς ἐνεργεῖται. Τὴν οὖν σήμερον κλέπτων ἡμῶν διὰ τῆς μεθοδείας, τῆς αὔριον ἡμῖν τὰς ἐλπίδας περιαφίησιν. Εἶτα, ἐπειδὰν ἡ αὔριον ἔλθῃ,