Homily V.

2 Timothy ii. 11–14

“It is a faithful saying: for if we be dead with Him, we shall also live with Him: if we suffer, we shall also reign with Him: if we deny Him, He also will deny us: if we believe not, yet He abideth faithful: He cannot deny Himself. Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers.”

Many of the weaker sort of men give up the effort of faith, and do not endure the deferring of their hope. They seek things present, and form from these their judgment of the future. When therefore their lot here was death, torments, and chains, and yet he says, they shall come to eternal life, they would not have believed, but would have said, “What sayest thou? When I live, I die; and when I die, I live? Thou promisest nothing on earth, and dost thou give it in heaven? Little things thou dost not bestow; and dost thou offer great things?” That none therefore may argue thus, he places beyond doubt the proof of these things, laying it down beforehand already, and giving certain signs. For, “remember,” he says, “that Jesus Christ was raised from the dead”; that is, rose again after death. And now showing the same thing he says, “It is a faithful saying,” that he who has attained a heavenly life, will attain eternal life also. Whence is it “faithful”? Because, he says, “If we be dead with Him, we shall also live with Him.” For say, shall we partake with Him in things laborious and painful; and shall we not in things beneficial? But not even a man would act thus, nor, if one had chosen to suffer affliction and death with him, would he refuse to him a share in his rest, if he had attained it. But how are we “dead with Him”? This death he means both of that in the Laver, and that in sufferings. For he says, “Bearing about in the body the dying of the Lord Jesus” (2 Cor. iv. 10.); and, “We are buried with Him by baptism into death” (Rom. vi. 4.); and, “Our old man is crucified with Him”; and, “We have been planted together in the likeness of His death.” (Rom. vi. 5, 6.) But he also speaks here of death by trials: and that more especially, for he was also suffering trials when he wrote it. And this is what he says, “If we have suffered death on His account, shall we not live on His account? This is not to be doubted. ‘If we suffer, we shall also reign with Him,’” not absolutely, we shall reign, but “if we suffer,” showing that it is not enough to die once, (the blessed man himself died daily,) but there was need of much patient endurance; and especially Timothy had need of it. For tell me not, he says, of your first sufferings, but that you continue to suffer.

Then on the other side he exhorts him, not from the good, but from the evil. For if wicked men were to partake of the same things, this would be no consolation. And if having endured they were to reign with Him, but not having endured were not indeed to reign with Him, but were to suffer no worse evil, though this were terrible, yet it would not be enough to affect most men with concern. Wherefore he speaks of something more dreadful still. If we deny Him, He will also deny us. So then there is a retribution not of good things only, but of the contrary. And consider what it is probable that he will suffer, who is denied in that kingdom. “Whosoever shall deny Me, him will I also deny.” (Matt. x. 33.) And the retribution is not equal, though it seems so expressed. For we who deny Him are men, but He who denies us is God; and how great is the distance between God and man, it is needless to say.

Besides, we injure ourselves; Him we cannot injure. And to show this, he has added, “If we believe not, He abideth faithful: He cannot deny Himself”: that is, if we believe not that He rose again, He is not injured by it. He is faithful and unshaken, whether we say so or not. If then He is not at all injured by our denying Him, it is for nothing else than for our benefit that He desires our confession. For He abideth the same, whether we deny Him or not. He cannot deny Himself, that is, His own Being. We may say that He is not; though such is not the fact. It is not in His nature, it is not possible for Him not to be, that is, to go into nonentity.53    ms. Aug. has ἡμεῖς κᾂν λέγωμεν ὅτι οὐκ ἔστιν (εἰ καὶ πρᾶγμα οὕτως ἔχει οὐδὲ γὰρ οἰδαμεν τί τὴν οὐσίαν ἐστὶν) ὅμως οὐκ ἔχει φύσιν μὴ εἶναι· τουτέστιν, οὐ δυνατὸν εἰς τὸ μὴ εἶναι χωρῆσαι, which may be thus rendered by reading τὴν οὐσίαν τί for τί τὴν οὐσίαν. “Though we may say that He is not, if such statement means anything, (for we do not know what ‘being’ is,) yet He hath it not in His nature not to be, that is, He cannot pass into nonentity.” Or reading only τὸ πρᾶγμα, “if the case is really so, (in some sense,) in that we do not know what He is in essence,” &c. But Hales was perhaps right in finding no meaning in the words. His subsistence always abides, always is. Let us not therefore be so affected, as if we could gratify or could injure Him. But lest any one should think that Timothy needed this advice, he has added,

“Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers.” It is an overawing thing to call God to witness what we say, for if no one would dare to set at nought the testimony of man when appealed to, much less when the appeal is to God. If any one, for instance, entering into a contract, or making his will, chooses to call witnesses worthy of credit, would any transfer the things to those who are not included? Surely not. And even if he wishes it, yet fearing the credibility of the witnesses, he avoids it. What is “charging them before the Lord”? he calls God to witness both what was said, and what was done.

“That they strive not about words to no profit;” and not merely so, but “to the subverting of the hearers.” Not only is there no gain from it, but much harm. “Of these things then put them in remembrance,” and if they despise thee, God will judge them. But why does he admonish them not to strive about words? He knows that it is a dainty54    λίχνον. thing, and that the human soul is ever prone to contend and to dispute about words. To guard against this, he has not only charged them “not to strive about words,” but to render his discourse more alarming, he adds, “to the subverting of the hearers.”

Ver. 15. “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”

Everywhere this “not being ashamed”! And why is he ever so careful to guard him against shame? Because it was natural for many to be ashamed both of Paul himself, as being a tent-maker, and of the preaching, since its teachers perished. For Christ had been crucified, himself was about to be beheaded, Peter was crucified with his head downwards, and these things they suffered from audacious and despicable men. Because such men were in power, he says, “Be not ashamed”; that is, fear not to do anything tending to godliness, though it be necessary to submit to slavery or any other suffering. For how does any one become approved? By being “a workman that needeth not to be ashamed.” As the workman is not ashamed of any work, so neither should he be ashamed who labors in the Gospel. He should submit to anything.

“Rightly dividing the word of truth.”

This he hath well said. For many distort it, and pervert it in every way, and many additions are made to it. He has not said directing it, but “rightly dividing,” that is, cut away what is spurious, with much vehemence assail it, and extirpate it. With the sword of the Spirit cut off from your preaching, as from a thong, whatever is superfluous and foreign to it.

Ver. 16. “And shun profane novelties of speech.”55    Gr. καινοφωνίας, for κενοφωνίας.

For they will not stop there. For when anything new has been introduced, it is ever producing innovations, and the error of him who has once left the safe harbor is infinite, and never stops.

“For they will increase unto more ungodliness,” he says,

Ver. 17. “And their word will eat as doth a canker.”

It is an evil not to be restrained, not curable by any medicine, it destroys the whole frame. He shows that novelty of doctrine is a disease, and worse than a disease. And here he implies that they are incorrigible, and that they erred not weakly but willfully.

“Of whom is Hymeneus and Philetus,”

Ver. 18. “Who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.”

He has well said, “They will increase unto more ungodliness.” For it appears indeed to be a solitary evil, but see what evils spring out of it. For if the Resurrection is already past, not only do we suffer loss in being deprived of that great glory, but because judgment is taken away, and retribution also. For if the Resurrection is past, retribution also is past. The good therefore have reaped persecutions and afflictions, and the wicked have not been punished, nay verily, they live in great pleasure.56    Old Lat. here has, “so then the just have suffered tribulations and griefs in vain. But that is so far from being the truth, that contrariwise even in this life the good are fed with their own hopes, and have a foretaste of eternal felicity, persevering always with a serene and tranquil spirit, and the wicked, persecuted by the scourge of their own conscience, begin to suffer even here what they are to suffer for ever.” But this seems an interpolation. See, however, on Rom. v. 5, Hom. ix. It were better to say that there is no resurrection, than that it is already past.

“And overthrow,” he says, “the faith of some.”

“Of some,” not of all. For if there is no resurrection, faith is subverted. Our preaching is vain, nor is Christ risen; and if He is not risen, neither was He born, nor has He ascended into heaven. Observe how this error, while it seems to oppose the doctrine of the Resurrection, draws after it many other evils. What then, says one, ought we to do nothing for those who are subverted?57    al. “Thus much of those who are subverted; but of those who are not so, what says he?”

Ver. 19. “Nevertheless,” he says, “the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of the Lord58    E.V. “of Christ.” depart from iniquity.”

He shows that even before they were subverted, they were not firm. For otherwise, they would not have been overthrown at the first attack, as Adam59    So Sav., but B. and one Lat., “as neither Adam.” Another Lat. has “neither was Adam before the attack”; as he says on Rom. vii. 9, Hom. xii. “neither was the Tree the cause.” was firm before the commandment. For those who are fixed not only are not harmed through deceivers, but are even admired.

And he calls it “sure,” and a “foundation”; so ought we to adhere to the faith; “having this seal, The Lord knoweth them that are His.” What is this? He has taken it from Deuteronomy;60    Num. xvi. 5? that is, Firm souls stand fixed and immovable. But whence are they manifest? From having these characters inscribed upon their actions, from their being known by God, and not perishing with the world, and from their departing from iniquity.

“Let every one,” he says, “that nameth the name of the Lord depart from iniquity.”

These are the distinguishing marks of the foundation. As61    Downes prefers the reading of ms. Aug., “Such an one, as a foundation, is firmly fixed, having this seal stamped on him. Well said he, ‘seal.’ For as when one writes on a stone, one writes that the characters may signify somewhat, so he that hath these characters in himself is made manifest by works. ‘And let,’” &c., which seems better. a foundation is shown to be firm, and as letters are inscribed upon a stone that the letters may be significant. But these letters are shown by works, “Having,” he says, “this seal” fixed thereon, “Let every one that nameth the name of the Lord depart from iniquity.” Thus if any one is unrighteous, he is not of the foundation. So that this too is of the seal, not to do iniquity.

Moral. Let us not therefore put off from us the royal seal and token, that we may not be of those who are not sealed, that we may not be unsound, that we may be firmly grounded, that we may be of the foundation, and not carried to and fro. This marks them that are of God, that they depart from iniquity. For how can any one be of God Who is just, if he does iniquity, if by his works he opposes Him, if he insults Him by his misdeeds? Again we are speaking against injustice, and again we have many that are hostile to us. For this affection, like a tyrant, has seized upon the souls of all, and, what is worse, not by necessity nor violence, but by persuasion and gentle insinuation, and they are grateful for their slavery. And this is indeed the misery; for if they were held by constraint and not by love, they would soon depart. And whence is it, that a thing which is most bitter, appears to be sweet? whence is it that righteousness, which is a most sweet thing, becomes bitter? It is the fault of our senses. Thus some have thought honey bitter, and have taken with pleasure other things that were noxious. And the cause is not in the nature of things, but in the perverseness of the sufferers. The judging faculty of the soul62    ψυχῆς. is disordered.63    B. reads Νοσεῖ, which Hales had conjectured. Sav. has Νόει, “consider the judging faculty.” Just as a balance, if its beam be unsteady,64    παρασαλευομένην. He seems to mean, “liable to slip toward one side.” moves round, and does not show accurately the weight of things placed in it; so the soul, if it has not the beam of its own thoughts fixed, and firmly riveted to the law of God, being carried round and drawn down, will not be able to judge aright of actions.

For if any one will examine carefully, he will perceive the great bitterness of injustice, not to those who suffer it, but to those who practice it, and to these more than to the others. And let us not speak of things future, but for the present of things here. Hath it not battles, judgments, condemnation, ill will, abuse? what is more bitter than these? Hath it not enmities, and wars, and accusations? what is more bitter than these? Hath it not conscience continually scourging and gnawing us? If it were possible, I could wish to draw out from the body the soul of the unrighteous man, and you would see it pale and trembling, ashamed, hiding its head, anxiously fearful, and self-condemned. For should we sink down into the very depths of wickedness, the judging faculty of the mind65    τοῦ νοῦ, which he seems to distinguish here from the soul. See Rom. vii. 23; 1 Cor. ii. 14. is not destroyed, but remains unbribed. And no one pursues injustice thinking it to be good, but he invents excuses, and has recourse to every artifice of words to shift off the accusation. But he cannot get it off his conscience. Here indeed the speciousness of words, the corruption of rulers, and multitudes of flatterers, is often able to throw justice into the shade, but within, the conscience66    “In the corrupted currents of this world   Offense’s gilded hand may shove by justice,   And oft ‘tis seen, the wicked prize itself   Buys out the law: but ‘tis not so above—   There is no shuffling—there the action lies   In its true nature–and we ourselves compell’d   E’en in the teeth and forehead of offense   To give in evidence.”—Hamlet, Act iii. sc. 3. has nothing of this sort, there are no flatterers there, no wealth to corrupt the judge. For the faculty of judging is naturally implanted in us by God, and what comes from God cannot be so corrupted. But uneasy slumbers, thick-coming fancies, and the frequent recollections of guilt, destroy our repose. Has any one, for instance, unjustly deprived another of his house? not only is he that is robbed rendered unhappy, but the man who robbed him. If he is persuaded of a future judgment, (if indeed any one is so persuaded,) he groans exceedingly, and is in misery. But if he believes not in futurity, yet he blushes for shame; or rather there is no man, whether Greek, Jew, or heretic, who is not afraid of a judgment to come.

And although he is not a philosopher with respect to futurity; yet he fears and trembles at what may befall him here, lest he may have some retribution in his property, his children, his family, or his life. For many such visitations God inflicts. For since the doctrine of the Resurrection is not sufficient to bring all men to reason, He affords even here many proofs of His righteous judgment, and exhibits them to the world. One who has gained wrongfully is without children, another falls in war, another is maimed in his body, another loses his son. He considers these things, on these his imagination dwells, and he lives in continual fear.

Know you not what the unrighteous suffer? Is there no bitterness in these things? And were there nothing of this sort, do not all condemn him, and hate and abhor him, and think him less rational than a beast, even those who are themselves unrighteous? For if they condemn themselves, much more do they condemn another, calling him rapacious, fraudulent, a pestilent fellow. What pleasure then can he enjoy? He has only the heavier care and anxiety to preserve his gains, and the being more anxious and troubled. For the more wealth any one gets about him, the more painful watchfulness does he store up for himself. Then what are the curses of those whom he has wronged, their pleadings against him?67    ἐντυχίαι. And what, if sickness should befall him? For it is impossible for one, who has fallen into sickness, however atheistically he may be inclined, not to be anxious about these things, not to be thoughtful, when he is unable to do anything. For as long as we are here, the soul enjoying itself, does not tolerate painful thoughts: but when it is about to take its flight from the body, then a greater fear constrains it, as entering into the very portals of judgment. Even robbers, whilst they are in prison, live without fear, but when they are brought to the very curtain of the court,68    παραπέτασμα. they sink with terror. For when the fear of death is urgent, like a fire consuming all things besides, it obliges the soul to philosophize, and to take thought for futurity. The desire of wealth, the love of gain, and of bodily pleasures, no longer possesses it. These things passing away like clouds, leave the judging faculty clear, and grief entering in softens the hard heart. For nothing is so opposite to philosophy, as a life of pleasure; nor, on the other hand, is anything so favorable to philosophy as affliction. Consider what the covetous man will then be. For, “an hour of affliction,” it is said, “maketh a man forget much pleasure.” (Ecclus. ii. 27.) What will then be his state, when he considers those whom he has robbed, and injured, and defrauded, when he sees others reaping the fruits of his grasping, and himself going to pay the penalty? For it cannot, indeed it cannot be, that when fallen into sickness he should not reflect upon these things. For often the soul of itself is distracted with agony and terror. What a bitterness is this, tell me! And with every sickness these things must be endured. And what will he not suffer when he sees others punished or put to death?

These things await him here. And as to what he must undergo hereafter, it is not possible to say what punishment, what vengeance, what torments, what racks are reserved for him There. These things we declare. “He that hath ears to hear, let him hear.” (Luke viii. 8.) We are for ever discoursing of these things, not willingly, but of necessity. For we could wish there were no obligation to mention such things at all. But since it must be, we would at least, by a little medicine, deliver you from your disease, and restore you to health. But whilst you remain in this sickness, it would show a mean and weak spirit, not to say cruelty and inhumanity, to desist from the healing treatment. For if when physicians despair of our bodies, we beseech them not to neglect us, not to cease to our last breath applying whatever is in their power, shall we not much more exhort ourselves? For perhaps when we have come to the very gates of Hell, the vestibule of wickedness itself, it may be possible to recover, to renew our strength, to lay hold on eternal life! How many, who have heard ten times and remained insensible, have afterwards at one hearing been converted! Or rather, not at one hearing; for though they seemed insensible at the ten discourses, yet they gained something, and afterwards showed all at once abundant fruit. For as a tree may receive ten strokes, and not fall; then afterwards be brought down all at once by a single blow: yet it is not done by that one blow, but by the ten which made that last successful. And this is known to him who sees the root, though he who takes his view of the trunk above knows it not. So it is in this case. And thus often, when physicians have applied many remedies, no benefit is perceived; but afterwards some one comes in and effects an entire cure. Yet it is not the work of him alone, but of these who have already reduced the disorder. So that, if now we do not bring forth the fruits of hearing the word, yet hereafter we shall. For that we shall bring them forth, I am fully persuaded. For it is not, indeed it is not possible that such eager desire, such a love of hearing, should fail of its effect. God forbid! But may we all, having become worthy of the admonitions of Christ, obtain the everlasting blessings, &c.

ΟΜΙΛΙΑ Εʹ. Πιστὸς ὁ λόγος: εἰ γὰρ συναπεθάνομεν, καὶ συ ζήσομεν: εἰ ὑπομένομεν, καὶ συμβασιλεύσο μεν: εἰ ἀρνησόμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς: εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει: ἀρνήσα σθαι γὰρ ἑαυτὸν οὐ δύναται. Ταῦτα ὑπομί μνησκε, διαμαρτυρόμενος ἐνώπιον τοῦ Κυρίου, μὴ λογομαχεῖν εἰς οὐδὲν χρήσιμον ἐπὶ κατα στροφῇ τῶν ἀκουόντων. αʹ. Πολλοὶ τῶν ἀσθενεστέρων ἀνθρώπων πρὸς μὲν τὸν τῆς πίστεως πόνον ἀπαγορεύουσιν, οὐδὲ τὴν ἀναβολὴν τῆς ἐλπίδος φέρουσι: τὰ παρόντα δὲ ἐπιζητοῦσιν καὶ ἀπὸ τούτων τὰ μέλλοντα χαρακτηρίζουσιν. Ἐπεὶ οὖν τὰ μὲν ἐνταῦθα θάνατος ἦν, βάσανοι, δεσμά: αὐτὸς δέ φησιν, ὅτι εἰς ζωὴν αἰώνιον ἥξουσιν, οὐκ ἂν δέ τις ἐπίστευσεν, ἀλλ' εἶπεν ἂν, Τί λέγεις; Ὅτε ζῶ, ἀποθνήσκω, καὶ ὅταν ἀποθάνω, ζῶ; ἐν τῇ γῇ μοι οὐδὲν ἐπαγγέλλῃ, καὶ ἐν τῷ οὐρανῷ δίδως; τὰ μικρὰ οὐ δίδως, καὶ τὰ μεγάλα παρέχεις; Ἵνα τοίνυν μηδεὶς ταῦτα ἐννοῇ, ἀναμφίβολον ποιεῖται τούτου τὴν κατασκευὴν, προκαταβάλλων μὲν αὐτὸ καὶ ἤδη, καὶ τεκμήρια διδοὺς (τὸ γὰρ, Μνημόνευε Χριστὸν Ἰησοῦν ἐγηγερμένον ἐκ νεκρῶν, τοῦτό ἐστιν, ὅτι μετὰ θάνατον ἀνέστη): νῦν δὲ τὸ αὐτὸ πάλιν δηλῶν φησί: Πιστὸς ὁ λόγος, ὅτι ὁ ζωῆς οὐρανίου τυχὼν, καὶ αἰωνίου τεύξεται. Πόθεν πιστός; Εἰ γὰρ συναπεθάνομεν, φησὶ, καὶ συζήσομεν. Εἰπὲ γάρ μοι, ἐν τοῖς σκυθρωποῖς κοινωνοῦμεν αὐτῷ καὶ ἐν τοῖς κόπον ἔχουσι, καὶ ἐν τοῖς χρηστοῖς οὐκέτι; Ἀλλὰ τοῦτο οὐκ ἂν οὐδὲ ἄνθρωπος ποιήσειεν, ὥστε τὸν ἑλόμενον αὐτῷ συναποθανεῖν καὶ συνθλιβῆναι, εἴ ποτε ἐν ἀνέσει γένηται, ἀρνήσασθαι αὐτῷ γενέσθαι κοινωνόν. Ποῦ δὲ συναπεθάνομεν; Τοῦτον λέγει τὸν θάνατον, τόν τε διὰ τοῦ λουτροῦ, καὶ τὸν διὰ τῶν παθημάτων: φησὶ γὰρ, Τὴν νέκρωσιν τοῦ Κυρίου ἐν τῷ σώματι περιφέροντες: καὶ, Συνετάφημεν αὐτῷ διὰ τοῦ βαπτίσματος: καὶ Ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη: καὶ, Σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ. Ἐνταῦθα δὲ καὶ τὸν τῶν πειρασμῶν λέγει: μᾶλλον δὲ τοῦτον: καὶ γὰρ ἐν πειρασμοῖς ἦν, ὅτε ταῦτα ἔγραφεν. Ὃ δὲ λέγει, τοῦτό ἐστιν: Εἰ δι' αὐτὸν ἀπεθάνομεν, δι' αὐτὸν οὐ ζησόμεθα; ἀναμφισβήτητον τοῦτό ἐστιν. Εἰ ὑπομένομεν, φησὶ, καὶ συμβασιλεύσομεν, Οὐχ ἁπλῶς εἶπε, Συμβασιλεύσομεν: ἀλλ', Εἰ ὑπομένομεν, δεικνὺς ὅτι οὐκ ἀρκεῖ τὸ ἅπαξ ἀποθανεῖν (καθ' ἑκάστην ἡμέραν ἀπέθνησκεν ὁ μακάριος οὗτος): ἀλλὰ δεῖ πολλῆς ὑπομονῆς, ἧς μάλιστα ἔδει Τιμοθέῳ. Μὴ γάρ μοι, φησὶ, τὰ πρῶτα εἴπῃς, ἀλλ' εἰ διαπαντός. Εἶτα καὶ ἀπὸ τοῦ ἄλλου μέρους προτρέπει, οὐκ ἀπὸ τῶν ἀγαθῶν, ἀλλὰ καὶ ἀπὸ τῶν κακῶν. Εἰ γὰρ μέλλοιεν τῶν αὐτῶν μετέχειν καὶ οἱ πονηροὶ, οὐκ ἔστι τοῦτο παράκλησις: καὶ εἰ μέλλοιεν ὑπομείναντες μὲν συμβασιλεύειν, μὴ ὑπομείναντες δὲ τοῦτο μόνον πάσχειν, τὸ μὴ συμβασιλεύειν, δεινὸν μὲν καὶ τοῦτο, πλὴν ἀλλὰ τοὺς πολλοὺς οὐχ ἱκανὸν δακεῖν. Διὸ τὸ φοβερώτερον λέγει: Εἰ ἀρνησόμεθα αὐτὸν, κἀκεῖνος ἀρνήσεται ἡμᾶς. Ἄρα οὐκ ἐν τοῖς χρηστοῖς μόνον, ἀλλὰ καὶ ἐν τοῖς ἐναντίοις αἱ ἀμοιβαί. Τὸν δὲ ἀρνηθέντα ἐν τῇ βασιλείᾳ αὐτοῦ ἐννοήσατε τί παθεῖν εἰκός: Ὃς ἐὰν ἀρνήσηταί με, φησὶν, ἀρνήσομαι κἀγὼ αὐτόν. Οὐκ ἐξ ἴσης ἡ ἀντίδοσις, εἰ καὶ οὕτω λέγων δοκεῖ: ἡμεῖς μὲν γὰρ ἄνθρωποι οἱ ἀρνούμενοι, ἐκεῖνος δὲ Θεός: ὅσον δὲ τὸ μέσον Θεοῦ καὶ ἀνθρώπων τί δεῖ λέγειν; βʹ. Ἄλλως δὲ ἡμεῖς ἐντεῦθεν ἑαυτοὺς βλάπτομεν, ἐκεῖνον δὲ οὐδαμῶς, οὐδὲ δυνάμεθα. Διὰ τοῦτο καὶ ἐπήγαγε τὸ αὐτὸ δηλῶν: Εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει: ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται. Τουτέστιν, εἰ ἀπιστοῦμεν ὅτι ἀνέστη, οὐδὲν ἀπὸ τούτου βλάπτεται ἐκεῖνος: ἀληθής ἐστι, βέβαιός ἐστιν, ἄν τε εἴπωμεν, ἄν τε μὴ εἴπωμεν. Εἰ τοίνυν οὐδὲν παρ' ἡμῶν βλάπτεται τῶν ἀρνουμένων, δι' οὐδὲν ἕτερον ἀπαιτεῖ τὴν ὁμολογίαν ἡμῶν, ἀλλ' ἢ διὰ τὸ ἡμῖν χρήσιμον. Ἐκεῖνος γὰρ ὁ αὐτὸς μένει καὶ ἀρνουμένων καὶ μὴ ἀρνουμένων. Ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται, τουτέστι, μὴ εἶναι. Ἡμεῖς λέγομεν ὅτι οὐκ ἔστιν, εἰ καὶ μὴ τὸ πρᾶγμα οὕτως ἔχει. Οὐκ ἔχει φύσιν μὴ εἶναι, οὐ δυνατόν: τουτέστιν, εἰς τὸ μὴ εἶναι αὐτὸν χωρῆσαι: ἀεὶ μένει, ἀεί ἐστιν αὐτοῦ ἡ ὑπόστασις. Μὴ τοίνυν ὡς χαριζόμενοι αὐτῷ, οὕτω διακεώμεθα, ἢ ὡς καταβλάπτοντες. Εἶτα, ἵνα μή τις νομίσῃ τὸν Τιμόθεον τούτων δεῖσθαι, ἐπήγαγε: Ταῦτα ὑπομίμνησκε, διαμαρτυρόμενος ἐνώπιον τοῦ Κυρίου, μὴ λογομαχεῖν εἰς οὐδὲν χρήσιμον, ἐπὶ καταστροφῇ τῶν ἀκουόντων. Φοβερὸν τοῦτο τὸ ἐπὶ μάρτυρος τοῦ Θεοῦ λέγειν. Εἰ γὰρ ἀνθρώπου μαρτυρίαν καλουμένην οὐκ ἄν τις τολμήσειεν ἀθετῆσαι, πολλῷ μᾶλλον Θεοῦ. Οἷόν τι λέγω: Εἴ τις συνθήκας τιθέμενος ἢ διαθήκας γράφων βούλεται ἀξιοπίστους μάρτυρας καλέσαι, ἆρα τολμήσει τις ἀναθέσθαι ἐκεῖνα τῶν ἔξωθέν τινι; Οὐδαμῶς: κἂν βούληται, δεδοικὼς τὸ τῶν μαρτύρων ἀξιόπιστον, φυλάττεται. Τί ἐστι, Διαμαρτυρόμενος; Μάρτυρα καλεῖ τὸν Θεὸν τῶν λεγομένων, τῶν πραττομένων. Μὴ λογομαχεῖν εἰς οὐδὲν χρήσιμον. Οὐ τοῦτο μόνον, ἀλλὰ καὶ, Ἐπὶ καταστροφῇ τῶν ἀκουόντων. Οὐ μόνον οὐδὲν ἐκ τούτου κέρδος, ἀλλὰ καὶ βλάβη πολλή. Ταῦτα τοίνυν ὑπομίμνησκε: κἂν καταφρονῶσιν, ὁ Θεὸς αὐτοὺς κρινεῖ. Τί δήποτε καὶ περὶ τοῦ μὴ λογομαχεῖν παραινεῖ; Οἶδεν ὅτι λίχνον τὸ πρᾶγμα, καὶ ὅτι ἀεὶ βούλεται ἡ ἀνθρωπίνη ψυχὴ μάχεσθαι καὶ λογομαχεῖν. Ἵνα οὖν τοῦτο μὴ γίνηται, οὐχ ἁπλῶς φησι μὴ λογομαχεῖν, ἀλλὰ φοβερώτερον τὸν λόγον ποιῶν ἐπήγαγεν, Ἐπὶ καταστροφῇ τῶν ἀκουόντων. Σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ Θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. Πανταχοῦ τὸ ἀνεπαίσχυντον. Τί δήποτε πολλὴν περὶ τῆς αἰσχύνης ποιεῖται τὴν σπουδήν; Ἐπειδὴ εἰκὸς ἦν πολλοὺς ἐπαισχύνεσθαι καὶ τὸν Παῦλον αὐτὸν, ἅτε σκηνοποιὸν ὄντα, καὶ τὸ κήρυγμα, ὡς τῶν διδασκάλων ἀπολλυμένων. Ὁ Χριστὸς γὰρ ἐσταυρώθη, οὗτος ἔμελλεν ἀποκεφαλίζεσθαι, ὁ Πέτρος κάτωθεν ἀνεσκολοπίσθη, καὶ ταῦτα ἔπαθον παρὰ ἀνθρώπων καταπτύστων καὶ ἰταμῶν. Ἐπειδὴ οὖν οὗτοι ἐκράτουν, Μὴ ἐπαισχυνθῇς, φησὶ, τουτέστι, μηδὲν ὅλως αἰσχύνου πράττειν τῶν εἰς εὐσέβειαν ἡκόντων, κἂν δουλεῦσαι δέῃ, κἂν ὁτιοῦν παθεῖν. Πῶς δὲ γίνεταί τις δόκιμος; Ἐργάτης ὢν ἀνεπαίσχυντος. Ὁ ἐργάτης οὐδὲν αἰσχύνεται πράττειν: οὕτως οὐδὲ ὁ τοῦ Εὐαγγελίου ἐργάτης: πάντα γὰρ ὑφίστασθαι δεῖ. Ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. Καλῶς τοῦτο εἶπε: πολλοὶ γὰρ αὐτὸν παρασπῶσι πάντοθεν καὶ παρέλκουσι: πολλὰ ἔχει τὰ ἐπιφυόμενα. Καὶ οὐκ εἶπεν, Ἀπευθύνοντα, ἀλλ', Ὀρθοτομοῦντα: τουτέστι, Τέμνε τὰ νόθα, καὶ τὰ τοιαῦτα μετὰ πολλῆς τῆς σφοδρότητος ἐφίστασο καὶ ἔκκοπτε: καθάπερ ἐπὶ ἱμάντος τῇ μαχαίρᾳ τοῦ πνεύματος πάντοθεν τὸ περιττὸν καὶ ἀλλότριον τοῦ κηρύγματος ἔκτεμνε. Τὰς δὲ βεβήλους καινοφωνίας περιίστασο. Οὐδὲ γὰρ μέχρι τούτου στήσονται. Ὅταν γάρ τι καινὸν ἐπεισενεχθῇ, ἀεὶ καινοτομίας τίκτει: καὶ ἄπειρος ἡ πλάνη τοῦ ἐξελθόντος τὸν λιμένα τὸν εὔδιον, καὶ οὐδαμοῦ στήσεται. Ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας, φησὶ, καὶ ὁ λόγος αὐτῶν, ὡς γάγγραινα, νομὴν ἕξει. Ἀκάθεκτον κακὸν, οὐκέτι ἰατρείᾳ κατασχεθῆναι δυνάμενον, ἀλλὰ τὸ πᾶν λυμαίνεται. Δείκνυσιν ὅτι νόσος ἐστὶν ἡ καινοφωνία, μᾶλλον δὲ νόσου χαλεπωτέρα. Ἐνταῦθα τὸ ἀδιόρθωτον αὐτῶν δηλοῖ, καὶ ὅτι οὐχ ἁπλῶς, ἀλλ' ἑκόντες ἀπεπλανήθησαν: ὅθεν καὶ μάλιστα οὗτοί εἰσιν ἀδιόρθωτοι. Ὧν ἐστιν Ὑμέναιος καὶ Φίλητος, φησὶν, οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες τὴν ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσι τήν τινων πίστιν. Καλῶς εἶπεν, Ἐπὶ πλεῖον προκόψουσι: δοκεῖ μὲν γὰρ τοῦτο μόνον εἶναι τὸ δεινόν: ὅρα δὲ πόσα ἐξ αὐτοῦ τίκτεται. Εἰ γὰρ ἤδη ἡ ἀνάστασις, οὐ τοῦτο μόνον ζημιούμεθα, ὅτι τῆς μεγάλης δόξης ἐκείνης ἀπεστερήμεθα, ἀλλὰ ὅτι καὶ τὰ τῆς κρίσεως ἀνῄρηται, εἰ ἤδη γέγονε, καὶ τὰ τῆς ἀντιδόσεως: εἰ γὰρ ἤδη γέγονεν ἡ ἀνάστασις, γέγονε καὶ ἡ ἀνταπόδοσις. Οὐκ οὖν ἀπέλαυσαν μὲν οἱ ἀγαθοὶ τῶν θλίψεων καὶ τῶν ὀδυνῶν: οὐ κολάζονται δὲ οἱ πονηροὶ, καλῶς γε, οἱ ἐν τρυφῇ ὄντες πολλῇ. Βέλτιον ἦν εἰπεῖν, ὅτι οὐκ ἔστιν ἀνάστασις, ἢ ὅτι ἤδη γέγονε. Καὶ ἀνατρέπουσι, φησὶ, τήν τινων πίστιν. Οὐ πάντων, ἀλλά τινων. Εἰ γὰρ ἀνάστασις οὐκ ἔστι, καὶ τὰ τῆς πίστεως ἀνατέτραπται: εἰ ἀνάστασις οὐκ ἔστι, κενὸν τὸ κήρυγμα ἡμῶν, οὐδὲ Χριστὸς ἀνέστη: εἰ δὲ μὴ ἀνέστη, οὐδὲ ἐγεννήθη, οὐδὲ εἰς οὐρανοὺς ἀνῆλθεν. Ὁρᾷς πῶς δοκεῖ μὲν τῷ τῆς ἀναστάσεως ἐναντιοῦσθαι λόγῳ, πολλὰ δὲ συνεφέλκεται δεινά. Τί οὖν, φησίν; οὐδὲν δεῖ ποιεῖν ὑπὲρ τῶν ἀνατρεπομένων; Ὁ μέντοι, φησὶ, στερεὸς θεμέλιος τοῦ Θεοῦ ἕστηκεν ἔχων τὴν σφραγῖδα ταύτην: ἔγνω Κύριος τοὺς ὄντας αὐτοῦ, καὶ ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα Κυρίου. γʹ. Δείκνυσιν ὅτι καὶ πρὶν ἀνατραπῆναι οὐκ ἦσαν βέβαιοι: οὐ γὰρ ἂν ἀνετράπησαν ἀπὸ τῆς πρώτης προσβολῆς, ὥσπερ οὖν ὁ Ἀδὰμ πρὸ τῆς ἐντολῆς βέβαιος ἦν. Οἱ γὰρ πεπηγότες οὐ μόνον οὐδὲν πάσχουσιν ὑπὸ τῶν ἀπατεώνων, ἀλλὰ καὶ θαυμάζονται. Καὶ στερεὸς, φησὶ, καὶ θεμέλιος. Οὕτως ἔχεσθαι δεῖ τῆς πίστεως. Ἔχων τὴν σφραγῖδα ταύτην: ἔγνω Κύριος τοὺς ὄντας αὐτοῦ. Τί ἐστι τοῦτο; Ἀπὸ τοῦ Δευτερονομίου αὐτὸ ἔλαβε. Τουτέστιν, αἱ στερεαὶ ψυχαὶ ἑστήκασι πεπηγυῖαι καὶ ἀκίνητοι. Πόθεν δὲ δῆλαί εἰσιν; Ἀπὸ τοῦ τὰ γράμματα ταῦτα ἔχειν ἐπὶ τῶν πραγμάτων, ἀπὸ τοῦ γνωρίζεσθαι ὑπὸ τοῦ Θεοῦ, καὶ μὴ συμπαραπόλλυσθαι, ἀπὸ τοῦ ἀφεστάναι ἀπὸ ἀδικίας. Καὶ ἀποστήτω, φησὶν, ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα Κυρίου. Ταῦτα τὰ γνωρίσματα τοῦ θεμελίου: καθάπερ θεμέλιος στερεὸς δείκνυται. Ὡς ἄν τις ἐπὶ λίθον ἐπιγράψειεν, ἵνα ᾖ τὰ γράμματα σημαίνοντα: τὰ δὲ γράμματα ταῦτα δι' ἔργων δείκνυται. Ἔχων, φησὶ, τὴν σφραγῖδα ταύτην ἐμπεπηγμένην. Πᾶς ὁ ὀνομάζων, φησὶ, τὸ ὄνομα Κυρίου ἀποστήτω ἀπὸ ἀδικίας. Ὥστε ὅταν ᾖ τις ἄδικος, οὐκ ἔστι τοῦ θεμελίου. Ὥστε καὶ τοῦτο σφραγῖδος, τὸ μὴ πράττειν ἄδικα. Μὴ τοίνυν τὸ σήμαντρον τὸ βασιλικὸν καὶ τὸ γνώρισμα ἀποθώμεθα, ἵνα μὴ ἀσφράγιστοι ὦμεν, ἵνα μὴ σαθροὶ, ἵνα θεμέλιοι ὦμεν, καὶ θεμέλιοι στερεοὶ, ἵνα μὴ περιφερώμεθα: τοῦτο δείκνυσι τοὺς τοῦ Θεοῦ, τοὺς ἀφισταμένους ἀπὸ ἀδικίας. Πῶς γάρ τις τοῦ Θεοῦ δύναται εἶναι δικαίου ὄντος, ὁ ἄδικα ποιῶν, ὁ μαχόμενος αὐτῷ διὰ τῶν ἔργων, καὶ ὑβρίζων αὐτὸν διὰ τῶν πράξεων; Πάλιν ἡμεῖς τῆς ἀδικίας κατηγοροῦμεν, καὶ πάλιν πολλοὺς ἔχομεν τοὺς ἀπεχθανομένους. Ὥσπερ γὰρ τύραννός τις τὰς ἁπάντων κατέλαβε ψυχὰς τοῦτο τὸ πάθος: καὶ τὸ δεινὸν, ὅτι οὐκ ἀνάγκῃ οὐδὲ βίᾳ, ἀλλὰ πειθοῖ καὶ προσηνείᾳ, καὶ χάριν ἴσασι τῆς δουλείας ταύτης. Τοῦτο γὰρ ὄντως τὸ δεινόν: ὡς εἴ γε βίᾳ κατείχοντο καὶ μὴ ἀγάπῃ, ταχέως ἂν ἀπέστησαν. Καὶ πόθεν ἡδὺ τὸ πρᾶγμα εἶναι δοκεῖ, σφόδρα πικρὸν ὄν; πόθεν δὲ πικρὸν ἡ δικαιοσύνη, σφόδρα ἡδὺ ὄν: Παρὰ τὰ αἰσθητήρια τὰ ἡμέτερα. Οὕτω γοῦν καὶ μέλι πικρὸν ἐνόμισάν τινες, καὶ ἄλλο τι τῶν βλαβερῶν μετὰ ἡδονῆς προσήκαντο. Τὸ δὲ αἴτιον οὐ παρὰ τὴν τῶν πραγμάτων φύσιν, ἀλλὰ παρὰ τὴν τῶν κακουμένων διαστροφήν. Νόει τὸ κριτήριον τῆς ἡμετέρας ψυχῆς. Ἐπεὶ καὶ ζυγὸς ἐὰν ἔχῃ παρασαλευομένην τὴν πλάστιγγα, οὐ κρίνει δικαίως τὰ σταθμητὰ περιφερόμενος. Καὶ ψυχὴ ἐὰν μὴ ἔχῃ τὴν πλάστιγγα τῶν οἰκείων λογισμῶν πεπηγυῖαν καὶ προσηλωμένην ἀσφαλῶς τῷ νόμῳ τοῦ Θεοῦ, οὐ δυνήσεται κρῖναι καλῶς τὰ πράγματα, ἀλλὰ περιφέρεται καὶ καθέλκεται. Ἐπεὶ εἴ τις ἀκριβῶς ἐξετάσειε, πολλὴν ὄψεται τῆς ἀδικίας τὴν πικρίαν, οὐ τοῖς πάσχουσιν, ἀλλὰ τοῖς ποιοῦσι, καὶ τούτοις μᾶλλον ἢ ἐκείνοις. Καὶ μήπω περὶ τῶν μελλόντων, ἀλλὰ τέως περὶ τῶν ἐνταῦθα διαλεχθῶμεν, οὐχὶ μάχας ἔχει καὶ δικαστήρια, καὶ κατάγνωσιν καὶ φθόνον καὶ κακηγορίαν; τί τούτων πικρότερον; οὐχὶ ἀπεχθείας; οὐχὶ πολέμους; οὐχὶ κατηγορίας; Οὐ τὸ συνειδὸς μαστίζον ἡμᾶς συνεχῶς καὶ δάκνον; Ἐβουλόμην, εἴ γε δυνατὸν ἦν, ἐξελκύσαι τοῦ σώματος τὴν ψυχὴν τοῦ ἀδίκου, καὶ εἶδες ἂν αὐτὴν ὠχρὰν, τρέμουσαν, αἰσχυνομένην, ἀγωνιῶσαν, καταδικάζουσαν ἑαυτήν. Κἂν γὰρ εἰς αὐτὸν τὸν πυθμένα τῆς κακίας καταπέσωμεν, τὸ κριτήριον τοῦ νοῦ οὐ διαφθείρεται, ἀλλ' ἕστηκεν ἀδέκαστον: καὶ οὐδεὶς καλὸν εἶναι λέγων τὴν ἀδικίαν μετέρχεται, ἀλλὰ προφάσεις πλάττει, καὶ πάντα ποιεῖ, ὥστε κἂν διὰ ῥημάτων ἀποδύσασθαι τὸ ἔγκλημα: ἀλλ' οὐχὶ καὶ ἀπὸ τοῦ συνειδότος δυνήσεται. Ἐνταῦθα μὲν γὰρ καὶ κομψεία λόγων, καὶ ἀρχόντων διαφθορὰ, καὶ πλήθη κολάκων δυνήσεται συσκιάσαι τὸ δίκαιον: ἔνδον δὲ ἐν τῷ συνειδότι οὐδὲν τούτων γίνεται, οὐ πάρεισι κόλακες, οὐ πάρεστι χρήματα τὸν κριτὴν διαφθείροντα: φυσικῶς γὰρ ἡμῖν ἔγκειται τὸ κριτήριον παρὰ τοῦ Θεοῦ: τὸ δὲ παρὰ τοῦ Θεοῦ οὐδὲν ἂν πάθοι τοιοῦτο. δʹ. Ἀλλὰ καὶ ὕπνοι ἀηδεῖς καὶ φαντασίαι καὶ συνεχῶς εἰς μνήμην ἐρχόμενον τὸ κακὸν λυμαίνεται τὴν ἀνάπαυσιν ἡμῶν. Οἷον, οἰκίαν τις ἀφείλετο ἀδίκως τινός: οὐχ ὁ ἀποστερούμενος στένει μόνον, ἀλλὰ καὶ ὁ ἀποστερήσας, ἐὰν μὲν ᾖ περὶ τῆς κρίσεως πεπεισμένος: εἴ γέ τις πέπεισται, καὶ σφοδρῶς στένει καὶ ὀδύρεται: ἐὰν δὲ μὴ πιστεύῃ τοῖς μέλλουσι, καὶ οὕτως ἐρυθριᾷ αἰσχυνόμενος: μᾶλλον δὲ οὐκ ἔστιν ἄνθρωπος, κἂν Ἕλλην ᾖ, κἂν Ἰουδαῖος, κἂν αἱρετικὸς, ὃς περὶ κρίσεως οὐ δέδοικε: κἂν μὴ περὶ τῶν μελλόντων φιλοσοφῇ, ἀλλὰ τὰ ἐνταῦθα δέδοικε καὶ τρέμει, μὴ εἰς χρήματα ἀπολάβῃ μειζόνως, μὴ εἰς τέκνα, μὴ εἰς οἰκείους, μὴ εἰς ψυχήν: καὶ γὰρ πολλὰ τοιαῦτα ποιεῖ ὁ Θεός. Ἐπειδὴ γὰρ οὐκ ἰσχύει ὁ τῆς ἀναστάσεως λόγος σωφρονίσαι πάντας, καὶ ἐνταῦθα τῆς αὐτοῦ δικαιοκρισίας πολλὰ ἡμῖν τεκμήρια παρέχεται καὶ εἰς μέσον φέρει: ὁ δεῖνα πλεονεκτήσας οὐκ ἔσχε παῖδας, ὁ δεῖνα ἐν τῷ πολέμῳ ἔπεσεν, ἄλλος τὸ σῶμα ἐπηρώθη, ἕτερος παῖδα ἀπέβαλε. Ταῦτα ἐννοεῖ, ταῦτα φαντάζεται, διηνεκεῖ φόβῳ συζῇ. Οὐκ ἴστε ὅσα πάσχουσιν οἱ ἀδικοῦντες; ἢ οὐχὶ πικρὰ ταῦτα; Εἰ δὲ καὶ μηδὲν εἴη τοιοῦτον, οὐχὶ πάντες αὐτοῦ καταγινώσκουσιν; οὐχὶ πάντες μισοῦσιν; οὐχὶ πάντες ἀποστρέφονται; οὐχὶ πάντες τῶν θηρίων ἀλογώτερον εἶναί φασι, καὶ αὐτοὶ οἱ ἀδικοῦντες; Εἰ γὰρ ἑαυτοὺς καταδικάζουσι, πολλῷ μᾶλλον ἕτερον, τὸν ἅρπαγα, τὸν πλεονέκτην, τὸν λυμεῶνα ὀνομάζοντες. Τί οὖν ἔχει ἡδύ; Οὐδὲν ἕτερον, ἢ τὸ πλείονα προσκεῖσθαι φροντίδα ὑπὲρ τῆς φυλακῆς τῆς ἐκείνων, τὸ μᾶλλον φροντίζειν καὶ μεριμνᾷν. Ὅσῳ γὰρ ἄν τις πλείονα περιβάληται χρήματα, τοσούτῳ μᾶλλον ἰσχυροτέραν αὑτῷ τὴν ἀγρυπνίαν ἐργάζεται. Τί δὲ αἱ κατάραι αἱ τῶν ἀδικουμένων, αἱ ἐντυχίαι; τί δὲ, ἂν καὶ νόσος προσπέσῃ; οὐ γὰρ ἔστιν, οὐκ ἔστιν ἐν νόσῳ γενόμενον, κἂν ἁπάντων ἀθεώτερος ᾖ, μὴ ἐκεῖνα μεριμνᾷν μηδὲ φροντίζειν, ὅτε οὐδὲν δύναται ἐργάσασθαι. Ἕως μὲν γὰρ ἐνταῦθα ὦμεν, ἡ ψυχὴ ἡδυπαθοῦσα οὐκ ἀνέχεται τῶν λυπηρῶν: ἐπειδὰν δὲ ἀποπηδᾷν μέλλῃ τοῦ σώματος, τότε αὐτὴν μείζων φόβος συνέχει, ἅτε εἰς αὐτὰ τοῦ δικαστηρίου τὰ πρόθυρα ἥκουσαν. Ἐπεὶ καὶ οἱ λῃσταὶ ἐν μὲν τῷ δεσμωτηρίῳ ζῶντες, ἀδεῶς ζῶσιν: ὅταν δὲ παρὰ τὸ παραπέτασμα ἀγαγών τις στήσῃ αὐτοὺς, διαλύονται τῷ φόβῳ. Ὅταν γὰρ ὁ τοῦ θανάτου φόβος ἐπιστῇ, καθάπερ πῦρ πάντα ἐκεῖνα ἐκκόψας, φιλοσοφεῖν αὐτὴν ἀναγκάζει, καὶ τὰ ἐκεῖ μεριμνᾷν: οὐκέτι χρημάτων ἐπιθυμία κατέχει, οὐκέτι πλεονεξίας ἔρως, οὐκέτι σωμάτων. Ὥσπερ οὖν νέφη ταῦτα παρελθόντα ἀφίησι τὸ κριτήριον εἶναι καθαρὸν καὶ τῆς λύπης ἐπεισελθούσης καὶ μαλαττούσης τὸ σκληρόν. Οὐδὲν γὰρ οὕτως ὡς σπατάλη πρὸς φιλοσοφίαν ἐναντίον, ὥσπερ οὖν καὶ τὸ ἐναντίον θλῖψις πρὸς φιλοσοφίαν ἐπιτήδειον. Ἐννόει μοι τίς ἔσται ὁ πλεονέκτης τότε: Ὥρα γὰρ, φησὶ, κακώσεως, ἐπιλησμονὴν ποιεῖ πολλῆς τρυφῆς. Τίς ἔσται τοὺς ἡρπασμένους ἐννοῶν, τοὺς ἠδικημένους, τοὺς πλεονεκτηθέντας; τίς ἔσται ὁρῶν τῆς πλεονεξίας ἑτέρους ἀπολαύοντας, ἑαυτὸν δὲ μέλλοντα τὴν δίκην τίνειν; Οὐ γὰρ ἔνι, οὐκ ἔνι ἐμπεσόντα μὴ καὶ ταῦτα, ὑποπτεῦσαι: πολλάκις αὐτὴ ἡ ψυχὴ στρέφεται κάτωθεν, ἀγωνιῶσα, τρέμουσα. Πόση τοῦτο πικρία; εἰπέ μοι. Ταῦτα γὰρ καθ' ἑκάστην νόσον ἀνάγκη γίνεσθαι. Εἰ δὲ καὶ κολαζομένους ἴδοι, εἰ δὲ καὶ ἀποθνήσκοντας, τί οὐ πείσεται; Καὶ ταῦτα μὲν ἐνταῦθα: τὰ δὲ ἐκεῖ, οὐδὲ εἰπεῖν ἔνι, ὅση ἡ κόλασις, ὅσαι αἱ τιμωρίαι, ὅσαι αἱ βάσανοι, ὅσα τὰ στρεβλωτήρια. Ταῦτα λέγομεν ἡμεῖς: Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω. Συνεχῶς περὶ αὐτῶν λέγομεν, οὐ βουλόμενοι λέγειν συνεχῶς, ἀλλὰ ἀναγκαζόμενοι. Ἐβουλόμεθα μὲν γὰρ μηδὲ τὴν ἀρχὴν ἡμῖν ἀνάγκην γίνεσθαι τῶν τοιούτων λόγων: εἰ δὲ μὴ, κἂν ἐξ ὀλίγης ἰατρείας ἀπαλλαγέντας τοῦ νοσήματος, ἐπὶ τὴν ὑγίειαν ὑμᾶς ἐπαναγαγεῖν: μενόντων δὲ ὑμῶν ἐν τῇ ἀῤῥωστίᾳ, ἐκλύτου καὶ βαναύσου ψυχῆς ἂν εἴη ἀποστῆναι τῆς μεθοδείας τῆς ἰατρικῆς, καὶ ἀπηνείας καὶ ὠμότητος. Εἰ γὰρ τοὺς τὰ σώματα ἀπαγορεύσαντας ἰατροὺς παρακαλοῦμεν, λέγοντες, Μὴ ἀμελήσῃς, ἀλλ' ὅλως μέχρις ἐσχάτης ἀναπνοῆς τὰ παρὰ σεαυτοῦ προσφέρων μὴ ἀνήσῃς: οὐ πολλῷ μᾶλλον ἡμεῖς ἑαυτοὺς παραινέσομεν; Ἴσως γὰρ μετὰ τὸ ἐλθεῖν εἰς αὐτὰς τοῦ ᾅδου τὰς πύλας, καὶ τῆς κακίας αὐτῆς τὰ πρόθυρα, ἀνανῆψαι δυνήσεται καὶ ἀνακτήσασθαι καὶ ῥωσθῆναι, καὶ ἐπιλαβέσθαι τῆς αἰωνίου ζωῆς. Πόσοι ἀπὸ μὲν δεκάτης ἀκροάσεως οὐδὲ αἴσθησιν ἔλαβον, ὕστερον δὲ ἀπὸ μιᾶς μόνης ἐπεστράφησαν; μᾶλλον δὲ οὐκ ἀπὸ μιᾶς: εἰ γὰρ καὶ ἀναισθήτως εἶχον ἐν ταῖς δέκα, ἀλλ' ὅμως ἐκέρδαναν, καὶ ὕστερον τὸν καρπὸν ἀθρόον ἔδειξαν. Ὥσπερ γὰρ ἐπὶ δένδρου, τὸ δέκα λαβὸν τομὰς, καὶ μὴ καταπεσὸν ὑπὸ τῶν δέκα, ὕστερον δὲ μιᾶς ἐπαχθείσης πᾶν κατηνέχθη: οὐ τῆς μιᾶς δὲ γέγονε τομῆς, ἀλλὰ τῶν δέκα ἐστὶ τὸ τῆς ὑστέρας κατόρθωμα: καὶ ὁ μὲν πρὸς τὴν ῥίζαν ἰδὼν οἶδε τοῦτο, ὁ δὲ ἄνωθεν ἀπὸ τοῦ στελέχους καταμανθάνων οὐδὲν τοιοῦτο δύναται συνιδεῖν: οὕτω δὴ καὶ ἐνταῦθα. Καὶ ἰατρῶν δὲ πολλάκις πολλὰ προσενεγκάντων φάρμακα, οὐδεμία γέγονεν ὠφέλεια, ὕστερον δέ τις προσελθὼν, τὸ πᾶν κατώρθωσεν: οὐκ ἐκείνου δέ ἐστι μόνου τὸ ἔργον, ἀλλὰ καὶ ἐκείνων τῶν ἤδη κατεργασαμένων τὸ πάθος. Ὥστε κἂν μὴ νῦν δῶμεν τῆς ἀκροάσεως τοὺς καρποὺς, ὕστερον δώσομεν: ὅτι γὰρ δώσομεν, σφόδρα πέπεισμαι. Οὐ γὰρ ἔστιν, οὐκ ἔστι τοσαύτην φιληκοΐαν, καὶ τοσοῦτον πόθον διαπεσεῖν: μὴ γένοιτο: ἀλλὰ πάντες ἄξιοι τῶν τοῦ Χριστοῦ παραινέσεων γενόμενοι, τύχοιμεν τῶν αἰωνίων ἀγαθῶν.