Lecture III.

On Baptism.

Romans vi. 3, 4

Or know ye not that all we who were baptized into Christ Jesus were baptized into His death? were buried therefore with Him by our baptism into death, &c.

1.  Rejoice, ye heavens, and let the earth be glad   1  Ps. xcvi. 11. , for those who are to be sprinkled with hyssop, and cleansed with the spiritual  2  The invisible or spiritual (νοητός) hyssop is the cleansing power of the Holy Ghost in Baptism. Compare Ps. li. 7. hyssop, the power of Him to whom at His Passion drink was offered on hyssop and a reed  3  S. Cyril here, and still more emphatically in xiii. 39, distinguishes the hyssop (John xix. 29) from the reed (Matt. xxvii. 48), implying that the sponge filled with vinegar was bound round with hyssop, and then fixed on a reed. Another opinion is that the reed itself was that of hyssop. See Dictionary of the Bible, “Hyssop.” . And while the Heavenly Powers rejoice, let the souls that are to be united to the spiritual Bridegroom make themselves ready. For  the voice is heard  of one crying in the wilderness, Prepare ye the way of the Lord   4  Is. xl. 3. . For this is no light matter, no ordinary and indiscriminate union according to the flesh  5  σωμάτων. , but the All-searching Spirit’s election according to faith. For the inter-marriages and contracts of the world are not made altogether with judgment: but wherever there is wealth or beauty, there the bridegroom speedily approves: but here it is not beauty of person, but the soul’s clear conscience; not the condemned Mammon, but the wealth of the soul in godliness.

2. Listen then, O ye children of righteousness, to John’s exhortation when he says,  Make straight the way of the Lord . Take away all obstacles and stumbling-blocks, that ye may walk straight onward to eternal life. Make ready the vessels  6  So in § 15, the soul is regarded as a vessel for receiving grace. of the soul, cleansed by unfeigned faith, for reception of the Holy Ghost. Begin at once to wash your robes in repentance, that when called to the bride-chamber ye may be found clean. For the Bridegroom invites all without distinction, because His grace is bounteous; and the cry of loud-voiced heralds assembles them all: but the same Bridegroom afterwards separates those who have come in to the figurative marriage. O may none of those whose names have now been enrolled hear the words,  Friend, how camest thou in hither, not having a wedding garment   7  Matt. xxii. 12. ? But may you all hear,  Well done, good and faithful servant; thou wast faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord   8  Matt. xxv. 21. .

For now meanwhile thou standest outside the door: but God grant that you all may say,  The King hath brought me into His chamber   9  Cant. i. 4. .  Let my soul rejoice in the Lord: for He hath clothed me with a garment of salvation, and a robe of gladness: He hath crowned me with a garland as a bridegroom   10  Is. lxi. 10. Compare Cant. iii. 11: Go forth, O ye daughters of Zion, and behold King Solomon, with the crown wherewith his mother hath crowned him in the day of his espousals. In the passage of Isaiah the bridegroom’s crown is likened to the priestly mitre. ,  and decked me with ornaments as a bride : that the soul of every one of you may be found  not having spot or wrinkle or any such thing   11  Eph. v. 27. ; I do not mean before you have received the grace, for how could that be? since it is for remission of sins that ye have been called; but that, when the grace is to be given, your conscience being found uncondemned may concur with the grace.

3. This is in truth a serious matter, brethren, and you must approach it with good heed. Each one of you is about to be presented to God before tens of thousands of the Angelic Hosts: the Holy Ghost is about to seal  12  See Index, “Seal.” your souls: ye are to be enrolled in the army of the Great King. Therefore make you ready, and equip yourselves, by putting on I mean, not bright apparel  13  Index, “White.” , but piety of soul with a good conscience. Regard not the Laver as simple water, but rather regard the spiritual grace that is given with the water. For just as the offerings brought to the heathen altars  14  βωμοῖς used of heathen altars only, in Septuagint and N.T. , though simple in their nature, become defiled by the invocation of the idols  15  Both here and in xix. 7, Cyril speaks of things offered to idols just as S. Paul in 1 Cor. x. 20. The Benediction of the water of Baptism is found in the Apostolic Constitutions, vii. 43: “Look down from heaven, and sanctify this water, and give it grace and power, that so he that is to be baptized according to the command of Thy Christ, may be crucified with Him, and may die with Him, and be buried with Him, and may rise with him to the adoption which is in him, that he may be dead to sin and live to righteousness.” , so contrariwise the simple water having received the invocation of the Holy Ghost, and of Christ, and of the Father, acquires a new power of holiness.

4. For since man is of twofold nature, soul and body, the purification also is twofold, the one incorporeal for the incorporeal part, and the other bodily for the body: the water cleanses the body, and the Spirit seals the soul; that we may draw near unto God,  having our heart sprinkled by the Spirit,  and our body washed with pure water   16  Heb. x. 22. . When going down, therefore, into the water, think not of the bare element, but look for salvation by the power of the Holy Ghost: for without both thou canst not possibly be made perfect  17  See the note on “the twofold grace perfected by water and the Spirit,” at the end of this Lecture. . It is not I that say this, but the Lord Jesus Christ, who has the power in this matter: for He saith,  Except a man be born anew (and He adds the words)  of water and of the Spirit, he cannot enter into the kingdom of God   18  John iii. 3. . Neither doth he that is baptized with water, but not found worthy of the Spirit, receive the grace in perfection; nor if a man be virtuous in his deeds, but receive not the seal by water, shall he enter into the kingdom of heaven. A bold saying, but not mine, for it is Jesus who hath declared it: and here is the proof of the statement from Holy Scripture. Cornelius was a just man, who was honoured with a vision of Angels, and had set up his prayers and alms-deeds as a good memorial  19  στηλή, Sept. A pillar of stone, bearing an inscription, was a common form of memorial among the Israelites and other ancient nations. See Dictionary of the Bible, “Pillar.” before God in heaven. Peter came, and the Spirit was poured out upon them that believed, and they spake with other tongues, and prophesied: and after the grace of the Spirit the Scripture saith that Peter  commanded them to be baptized in the name of Jesus Christ   20  Acts x. 48. ; in order that, the soul having been born again by faith  21  S. Cyril considers that Cornelius and his friends were regenerated, as the Apostles were, apart from Baptism; as August. Serm. 269, n. 2, and Chrysost. in Act. Apost. Hom. 25, seem to do. R.W.C. , the body also might by the water partake of the grace.

5. But if any one wishes to know why the grace is given by water and not by a different element, let him take up the Divine Scriptures and he shall learn. For water is a grand thing, and the noblest of the four visible elements of the world. Heaven is the dwelling-place of Angels, but the heavens are from the waters  22  Compare ix. 5. : the earth is the place of men, but the earth is from the waters: and before the whole six days’ formation of the things that were made,  the Spirit of God moved upon the face of the water   23  Gen. i. 2. . The water was the beginning of the world, and Jordan the beginning of the Gospel tidings: for Israel deliverance from Pharaoh was through the sea, and for the world deliverance from sins  by the washing of water with the word   24  Ephes. v. 26. of God. Where a covenant is made with any, there is water also. After the flood, a covenant was made with Noah: a covenant for Israel from Mount Sinai, but  with water, and scarlet wool, and hyssop   25  Heb. ix. 19. . Elias is taken up, but not apart from water: for first he crosses the Jordan, then in a chariot mounts the heaven. The high-priest is first washed, then offers incense; for Aaron first washed, then was made high-priest: for how could one who had not yet been purified by water pray for the rest? Also as a symbol of Baptism there was a laver set apart within the Tabernacle.

6. Baptism is the end of the Old Testament, and beginning of the New. For its author was John, than whom was  none greater among them that are born of women . The end he was of the Prophets:  for all the Prophets and the law were until John   26  Matt. xi. 13. : but of the Gospel history he was the first-fruit. For it saith,  The beginning of the Gospel of Jesus Christ, &c .:  John came baptising in the wilderness   27  Mark i. 1, 4. . You may mention Elias the Tishbite who was taken up into heaven, yet he is not greater than John: Enoch was translated, but he is not greater than John: Moses was a very great lawgiver, and all the Prophets were admirable, but not greater than John. It is not I that dare to compare Prophets with Prophets: but their Master and ours, the Lord Jesus, declared it:  Among them that are born of women there hath not risen a greater than John   28  Matt. xi. 11. : He saith not “among them that are born of virgins,” but  of women   29  From the Clementine Recognitions, I. 54 and 60, we learn that there were some who asserted that John was the Christ, and not Jesus, inasmuch as Jesus Himself declared that John was greater than all men, and all Prophets. The answer is there given, that John was greater than all who are born of women, yet not greater than the Son of Man. . The comparison is between the great servant and his fellow-servants: but the pre-eminence and the grace of the Son is beyond comparison with servants. Seest thou how great a man God chose as the first minister of this grace?—a man possessing nothing, and a lover of the desert, yet no hater of mankind: who ate locusts, and winged his soul for heaven  30  The locust being winged suggest the idea of growing wings for the soul. Is. xl. 31: πτεροφυησουσιν ὡς ἀετοί. : feeding upon honey, and speaking things both sweeter and more salutary than honey: clothed with a garment of camel’s hair, and shewing in himself the pattern of the ascetic life; who also was sanctified by the Holy Ghost while yet he was carried in his mother’s womb. Jeremiah was sanctified, but did not prophesy, in the womb  31  Jer. i. 5. : John alone while carried in the womb leaped for joy  32  Luke i. 44. , and though he saw not with the eyes of flesh, knew his Master by the Spirit: for since the grace of Baptism was great, it required greatness in its founder also.

7. This man was baptizing in Jordan, and  there went out unto him all Jerusalem   33  Matt. iii. 5. , to enjoy the first-fruits of baptisms: for in Jerusalem is the prerogative of all things good. But learn, O ye inhabitants of Jerusalem, how they that came out were baptized by him:  confessing their sins , it is said  34  Matt. iii. 6. . First they shewed their wounds, then he applied the remedies, and to them that believed gave redemption from eternal fire. And if thou wilt be convinced of this very point, that the baptism of John is a redemption from the threat of the fire, hear how he says,  O generation of vipers, who hath warned you to flee from the wrath to come   35  Ib. iii. 7.  ? Be not then henceforth a viper, but as thou hast been formerly a viper’s brood, put off, saith he, the slough   36  The Greek word (ὑπόστασις) is used by Polybius (xxxiv. 9) for the deposit of silver from crushed ore, and by Hippocrates for any sediment or deposit. Here it means, as the context clearly shews, the old skin cast by a snake. Compare ii. 5.  of thy former sinful life. For every serpent creeps into a hole and casts its old slough, and having rubbed off the old skin, grows young again in body. In like manner enter thou also through the strait and narrow gate   37  Matt. vii. 13, 14. : rub off thy former self by fasting, and drive out that which is destroying thee.  Put off the old man with his doings   38  Col. iii. 9. , and quote that saying in the Canticles,  I have put off my coat, how shall I put it on   39  Cant. v. 3. In the Song, this saying is an excuse for not rising from bed. S. Cyril applies it in a different way. ?

But there is perhaps among you some hypocrite, a man-pleaser, and one who makes a pretence of piety, but believes not from the heart; having the hypocrisy of Simon Magus; one who has come hither not in order to receive of the grace, but to spy out what is given: let him also learn from John:  And now also the axe is laid unto the root of the trees, Every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire   40  Matt. iii. 10. . The Judge is inexorable; put away thine hypocrisy.

8. What then must you do? And what are the fruits of repentance?  Let him that hath two coats give to him that hath none   41  Luke iii. 11. : the teacher was worthy of credit, since he was also the first to practise what he taught: he was not ashamed to speak, for conscience hindered not his tongue:  and he that hath meat, let him do likewise . Wouldst thou enjoy the grace of the Holy Spirit, yet judgest the poor not worthy of bodily food? Seekest thou the great gifts, and impartest not of the small? Though thou be a publican, or a fornicator, have hope of salvation:  the publicans and the harlots go into the kingdom of God before you   42  Matt. xxi. 31. . Paul also is witness, saying,  Neither fornicators, nor adulterers, nor the rest,  shall inherit the kingdom of God. And such were some of you: but ye were washed, but ye were sanctified   43  1 Cor. vi. 9, 10. . He said not,  such are some of you , but  such were some of you . Sin committed in the state of ignorance is pardoned, but persistent wickedness is condemned.

9. Thou hast as the glory of Baptism the Son Himself, the Only-begotten of God. For why should I speak any more of man? John was great, but what is he to the Lord? His was a loud-sounding voice, but what in comparison with the Word? Very noble was the herald, but what in comparison with the King? Noble was he that baptized with water, but what to Him that baptizeth  with the Holy Ghost and with fire   44  Matt. iii. 11. ? The Saviour baptized the Apostles with the Holy Ghost and with fire, when  suddenly there came a sound from heaven as of the rushing of a mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire: and it sat upon each one of them, and they were all filled with the Holy Ghost   45  Acts ii. 2. .

10. If any man receive not Baptism, he hath not salvation; except only Martyrs, who even without the water receive the kingdom. For when the Saviour, in redeeming the world by His Cross, was pierced in the side, He shed forth blood and water; that men, living in times of peace, might be baptized in water, and, in times of persecution, in their own blood. For martyrdom also the Saviour is wont to call a baptism, saying,  Can ye drink the cup which I drink, and be baptized with the baptism that I am baptized with   46  Mark x. 38. ? And the Martyrs confess, by  being made a spectacle unto the world, and to Angels, and to men   47  1 Cor. iv. 9. ; and thou wilt soon confess:—but it is not yet the time for thee to hear of this.

11. Jesus sanctified Baptism by being Himself baptized. If the Son of God was baptized, what godly man is he that despiseth Baptism? But He was baptized not that He might receive remission of sins, for He was sinless; but being sinless, He was baptized, that He might give to them that are baptized a divine and excellent grace. For  since the children are partakers of flesh and blood, He also Himself likewise partook of the same   48  Heb. ii. 14. , that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus Jesus was baptized, that thereby we again by our participation might receive both salvation and honour. According to Job, there was in the waters the dragon that  draweth up Jordan into his mouth   49  Job xl. 23. . Since, therefore, it was necessary to break the heads of the dragon in pieces  50  Ps. lxxiv. 14. , He went down and bound the strong one in the waters, that we might receive power to  tread upon serpents and scorpions   51  Luke x. 19. . The beast was great and terrible.  No fishing-vessel was able to carry one scale of his tail   52  Job xl. 26, in the Sept. in place of xli. 7: Canst thou fill his skin with barbed irons, or his head with fish spears? (A.V. and R.V.) : destruction ran before him  53  Job xli. 13, Sept. but in R.V. xli. 22: And terror danceth before him. , ravaging all that met him. The Life encountered him, that the mouth of Death might henceforth be stopped, and all we that are saved might say,  O death, where is thy sting? O grave, where is thy victory   54  1 Cor. xv. 55. ? The sting of death is drawn by Baptism.

12. For thou goest down into the water, bearing thy sins, but the invocation of grace  55  Compare III. 3, and see Index, “Baptism.” , having sealed thy soul, suffereth thee not afterwards to be swallowed up by the terrible dragon. Having gone down dead in sins, thou comest up quickened in righteousness. For if thou hast been  united with the likeness of the Saviour’s death   56  Rom. vi. 5. , thou shalt also be deemed worthy of His Resurrection. For as Jesus took upon Him the sins of the world, and died, that by putting sin to death He might rise again in righteousness; so thou by going down into the water, and being in a manner buried in the waters, as He was in the rock, art raised again  walking in newness of life   57  Rom. vi. 4. Instead of “might rise again” (Roe, Casaub. Mon.), the older Editions have “might raise thee up,” which is less appropriate in this part of the sentence. .

13. Moreover, when thou hast been deemed worthy of the grace, He then giveth thee strength to wrestle against the adverse powers. For as after His Baptism He was tempted forty days (not that He was unable to gain the victory before, but because He wished to do all things in due order and succession), so thou likewise, though not daring before thy baptism to wrestle with the adversaries, yet after thou hast received the grace and art henceforth confident in  the armour of righteousness   58  2 Cor. vi. 7. , must then do battle, and preach the Gospel, if thou wilt.

14. Jesus Christ was the Son of God, yet He preached not the Gospel before His Baptism. If the Master Himself followed the right time in due order, ought we, His servants, to venture out of order?  From that time Jesus began to preach   59  Matt. iv. 17. , when  the Holy Spirit had descended upon Him in a bodily shape, like a dove   60  Luke iii. 22. ; not that Jesus might see Him first, for He knew Him even before He came in a bodily shape, but that John, who was baptizing Him, might behold Him. For  I , saith he,  knew Him not: but He that sent me to baptize with water, He said unto me, Upon whomsoever thou shalt see the Spirit descending and abiding on Him, that is He   61  John i. 33. . If thou too hast unfeigned piety, the Holy Ghost cometh down on thee also, and a Father’s voice sounds over thee from on high—not, “  This is My Son ,” but, “This has now been made My son;” for the “  is ” belongs to Him alone, because  In the beginning was the Word, and the Word was with God, and the Word was God   62  Ib. i. 1. . To Him belongs the “  is ,” since He is always the Son of God: but to thee “has now been made:” since thou hast not the sonship by nature, but receivest it by adoption. He eternally “  is ;” but thou receivest the grace by advancement.

15. Make ready then the vessel of thy soul, that thou mayest become a son of God, and  an heir of God, and joint-heir with Christ   63  Rom. viii. 17. ; if, indeed, thou art preparing thyself that thou mayest receive; if thou art drawing nigh in faith that thou mayest be made faithful; if of set purpose thou art putting off the old man. For all things whatsoever thou hast done shall be forgiven thee, whether it be fornication, or adultery, or any other such form of licentiousness. What can be a greater sin than to crucify Christ? Yet even of this Baptism can purify. For so spake Peter to the three thousand who came to him, to those who had crucified the Lord, when they asked him, saying,  Men and brethren, what shall we do   64  Acts ii. 37. ? For the wound is great. Thou hast made us think of our fall, O Peter, by saying,  Ye killed the Prince of Life   65  Ib. iii. 15. . What salve is there for so great a wound? What cleansing for such foulness? What is the salvation for such perdition?  Repent , saith he,  and be baptized every one of you in the name of Jesus Christ our Lord, for the remission of sins, and ye shall receive the gift of the Holy Ghost   66  Ib. ii. 58. . O unspeakable loving-kindness of God! They have no hope of being saved, and yet they are thought worthy of the Holy Ghost. Thou seest the power of Baptism! If any of you has crucified the Christ by blasphemous words; if any of you in ignorance has denied Him before men; if any by wicked works has caused the doctrine to be blasphemed; let him repent and be of good hope, for the same grace is present even now.

16.  Be of good courage, O Jerusalem; the Lord will take away all thine iniquities   67  Zeph. iii. 14, 15. .  The Lord will wash away the filth of His sons and of His daughters by the Spirit of judgment, and by the Spirit of burning   68  Is. iv. 4. .  He will sprinkle clean water upon you, and ye shall be cleansed from all your sin   69  Ezek. xxxvi. 25. . Angels shall dance around you, and say, Who is this that cometh up in white array, leaning upon her beloved  70  Cant. viii. 4, Gr. ἀδελφιδόν, “brother,” “kinsman.” ? For the soul that was formerly a slave has now adopted her Master Himself as her kinsman: and He accepting the unfeigned purpose will answer:  Behold, thou art fair, my love; behold, thou art fair: thy teeth are like flocks of sheep new shorn, (because of the confession of a good conscience: and further)  which have all of them twins   71  Ib. iv. 1, 2. ; because of the twofold grace, I mean that which is perfected of water and of the Spirit  72  The Fathers sometimes speak as if Baptism was primarily the Sacrament of remission of sins, and upon that came the gift of the Spirit, which notwithstanding was but begun in Baptism and completed in Confirmation. Vid. Tertullian. de Bapt. 7, 8, supr. i. 5 fin. Hence, as in the text, Baptism may be said to be made up of two gifts, Water, which is Christ’s blood, and the Spirit. There is no real difference between this and the ordinary way of speaking on the subject;—Water, which conveys both gifts, is considered as a type of one especially,—conveys both remission of sins through Christ’s blood and the grace of the Spirit, but is the type of one, viz. the blood of Christ, as the Oil in Confirmation is of the other. And again, remission of sins is a complete gift given at once, sanctification an increasing one. (R.W.C.) See Index, “Baptism.” , or that which is announced by the Old and by the New Testament. And God grant that all of you when you have finished the course of the fast, may remember what I say, and bringing forth fruit in good works, may stand blameless beside the Spiritual Bridegroom, and obtain the remission of your sins from God; to whom with the Son and Holy Spirit be the glory for ever. Amen.

[3]  ΚΑΤΗΧΗΣΙΣ Γ ΦΩΤΙΖΟΜΕΝΩΝ. Ἐν Ἱεροσολύμοις σχεδιασθεῖσα, ΠΕΡΙ ΒΑΠΤΙΣΜΑΤΟΣ. Καὶ ἀνάγνωσις ἐκ τῆς πρὸς Ῥωμαίους: Ἢ ἀγνοεῖτε, ὅτι ὅσοι εἰς Χριστὸν ἐβαπτίσθημεν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; Συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος (εἰς θάνατον), καὶ τὰ ἑξῆς. 

Εὐφραίνεσθε οὐρανοὶ καὶ ἀγαλλιάσθω ἡ γῆ, διὰ τοὺς μέλλοντας ὑσσώπῳ ῥαντίζεσθαι, καὶ καθαρίζεσθαι ὑσσώπῳ τῷ νοητῷ, καὶ τῇ δυνάμει τοῦ κατὰ τὸ πάθος ὑσσώπῳ καὶ καλάμῳ ποτισθέντος. Καὶ αἱ μὲν οὐράνιαι δυνάμεις χαιρέτωσαν: αἱ δὲ μέλλουσαι ψυχαὶ τῷ νοητῷ νυμφίῳ συνάπτεσθαι, παρασκευαζέσθωσαν. Φωνὴ γὰρ βοῶντος ἐν τῇ ἐρήμῳ: Ἑτοιμάσατε τὴν ὁδὸν Κυρίου: τὸ γὰρ πρᾶγμα οὐ μικρὸν, οὐδὲ σωμάτων συνήθης ἐστὶν ἄκριτος συμπλοκή: ἀλλὰ Πνεύματος, τοῦ τὰ πάντα ἐρευνῶντος, ἡ κατὰ πίστιν ἐκλογή. Αἱ μὲν γὰρ κατὰ τὸν κόσμον ἐπιγαμίαι καὶ συνθῆκαι, οὐ πάντως γίνονται κατὰ κρίσιν: ἀλλ' ὅπου δ' ἂν ἢ πλοῦτος ἢ κάλλος, ἐκεῖ ταχέως ἐπένευσεν ὁ νυμφίος: ᾧδε δὲ, οὐχ ὅπου σωμάτων ἐστὶ κάλλος, ἀλλ' ὅπου ψυχῆς ἀκατάγνωστος συνείδησις: ᾧδε οὐχ ὁ μαμωνᾶς ὁ κατεγνωσμένος, ἀλλ' ὁ τῆς ψυχῆς ἐν εὐλαβείᾳ πλοῦτος.

Πείσθητε τοίνυν, ὦ τέκνα δικαιοσύνης, Ἰωάννῃ παρακαλοῦντι καὶ λέγοντι: Εὐθύνατε τὴν ὅδον Κυρίου: ἐξάρατε πάντα τὰ σκῶλα καὶ τὰ σκάνδαλα, ἵνα εὐθυπορήσητε πρὸς αἰώνιον ζωήν. Ἑτοιμάσατε τῆς ψυχῆς τὰ ἀγγεῖα καθαρὰ διὰ τῆς ἀνυποκρίτου πίστεως, πρὸς ὑποδοχὴν τοῦ ἁγίου Πνεύματος. Ἄρξασθε πλύνειν τὰς στολὰς ὑμῶν διὰ μετανοίας, ἵνα εἰς τὸν νυμφῶνα καθαροὶ κληθέντες εὑρεθῆτε. Ὁ μὲν γὰρ νυμφίος καλεῖ πάντας ἁπλῶς, ἐπειδὴ δαψιλὴς ἡ χάρις: καὶ μεγαλοφώνων κηρύκων φωνὴ συνάγει τοὺς πάντας: διακρίνει δὲ λοιπὸν ὁ αὐτὸς, τοὺς ἔνδον εἰσελθόντας [εἰς τὸν τυπικὸν γάμον]. Μὴ γένοιτό τινα τῶν ὀνοματογραφηθέντων ἀκοῦσαι νῦν: Ἑταῖρε, πῶς εἰσῆλθες ὧδε, μὴ ἔχων ἔνδυμα γάμου; Εἴη δὲ πάντας ὑμᾶς ἀκοῦσαι: Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ: ἐπ' ὀλίγα ἦς πιστὸς, ἐπὶ πολλῶν σε καταστήσω: εἴσελθε εἰς τὴν χαρὰν τοῦ Κυρίου σου. Νῦν γὰρ τέως ἔξω τῆς θύρας ἕστηκας: γένοιτο δὲ πάντας ὑμᾶς εἰπεῖν: Εἰσήνεγκέ με ὁ βασιλεὺς εἰς τὸ ταμεῖον αὐτοῦ: ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ: ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης: ὡς νυμφίῳ περιέθηκέ μοι μίτραν, καὶ ὡς νύμφην κατεκόσμησέ με κόσμῳ: ἵνα εὑρεθῇ πάντων ὑμῶν ἡ ψυχὴ μὴ ἔχουσα σπῖλον, ἢ ῥυτίδα, ἤ τι τῶν τοιούτων: οὐ λέγω πρὸ τοῦ λαβεῖν τὴν χάριν: [πῶς γὰρ, οἵγε ἐπὶ ἀφέσει ἁμαρτιῶν ἐκλήθητε;] ἀλλ' ἵνα διδομένης τῆς χάριτος, ἀκατάγνωστος ἡ συνείδησις εὑρεθεῖσα συνδράμῃ τῇ χάριτι.

Μέγα τὸ πρᾶγμα ἀληθῶς, ἀδελφοὶ, καὶ μετὰ προσοχῆς αὐτῷ προσέλθετε. Μέλλει ἕκαστος ὑμῶν παρίστασθαι τῷ Θεῷ, ἐνώπιον μυριάδων στρατιῶν ἀγγέλων: μέλλει τὸ Πνεῦμα τὸ ἅγιον σφραγίζειν ὑμῶν τὰς ψυχάς: μέλλετε στρατολογεῖσθαι τῷ μεγάλῳ βασιλεῖ. Οὐκοῦν ἑτοιμάσασθε, παρασκευάσασθε: οὐχ ἱματίων λαμπροτάτας ἐνδυσάμενοι στολὰς, ἀλλὰ ψυχῆς εὐσυνείδητον εὐλάβειαν. Μὴ ὡς ὕδατι λιτῷ πρόσεχε τῷ λουτρῷ: ἀλλὰ τῇ μετὰ τοῦ ὕδατος δεδομένῃ πνευματικῇ χάριτι. Ὥσπερ γὰρ τὰ τοῖς βωμοῖς προσφερόμενα, τῇ φύσει ὄντα λιτὰ, μεμολυσμένα γίγνεται τῇ ἐπικλήσει τῶν εἰδώλων: οὕτως ἀπεναντίας τὸ λιτὸν ὕδωρ Πνεύματος ἁγίου καὶ Χριστοῦ καὶ Πατρὸς τὴν ἐπίκλησιν λαβὸν, δύναμιν ἁγιότητος ἐπικτᾶται.

Ἐπειδὴ γὰρ διπλοῦς ὁ ἄνθρωπος, ἐκ ψυχῆς καὶ σώματος συγκείμενος, διπλοῦν καὶ τὸ καθάρσιον: τὸ μὲν ἀσώματον, τῷ ἀσωμάτῳ, τὸ δὲ σωματικὸν, τῷ σώματι. Καὶ τὸ μὲν ὕδωρ καθαίρει τὸ σῶμα, τὸ δὲ Πνεῦμα σφραγίζει τὴν ψυχήν: ἵνα [πνεύματι] ἐῤῥαντισμένοι τὴν καρδίαν, καὶ λελουμένοι τὸ σῶμα ὕδατι καθαρῷ, προσέλθωμεν τῷ Θεῷ. Μέλλων τοίνυν εἰς τὸ ὕδωρ καταβαίνειν, μὴ τῷ ψιλῷ τοῦ ὕδατος πρόσεχε: ἀλλὰ τῇ τοῦ ἁγίου Πνεύματος ἐνεργείᾳ τὴν σωτηρίαν ἐκδέχου: ἄνευ γὰρ ἀμφοτέρων ἀδύνατόν σε τελειωθῆναι. Οὐκ ἐγώ εἰμι ὁ τοῦτο λέγων, ἀλλ' ὁ Κύριος Ἰησοῦς [Χριστὸς] ὁ τοῦ πράγματος τὴν ἐξουσίαν ἔχων, φησί: Ἐὰν μή τις γεννηθῇ [ἄνωθεν, καὶ ἐπιφέρει λέγων] ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. Οὐδὲ ὁ τῷ ὕδατι βεβαπτισμένος, μὴ καταξιωθεὶς δὲ τοῦ Πνεύματος, τελείαν ἔχει τὴν χάριν: οὐδὲ κἂν ἐνάρετός τις γένηται τοῖς ἔργοις, μὴ λάβῃ δὲ τὴν δι' ὕδατος σφραγίδα, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν. Τολμηρὸς ὁ λόγος, ἀλλ' οὐκ ἐμός: Ἰησοῦς γὰρ ὁ ἀποφηνάμενος: καί μοι λαβὲ τὴν τῶν λόγων ἀπόδειξιν ἀπὸ τῆς θείας γραφῆς. Κορνήλιος ἦν ἀνὴρ δίκαιος, ἀγγέλων ὀπτασίας καταξιωθεὶς, στήλην ἀγαθὴν ἐν οὐρανοῖς παρὰ τῷ Θεῷ τὰς ἑαυτοῦ προσευχὰς καὶ ἐλεημοσύνας ἀναστήσας. Ἦλθεν ὁ Πέτρος, καὶ τὸ Πνεῦμα ἐπεχύθη τοῖς πιστεύσασι, καὶ ἐλάλησαν γλώσσαις ἑτέραις, καὶ προεφήτευσαν: καὶ μετὰ τὴν τοῦ Πνεύματος χάριν ἡ γραφή φησιν, ὅτι προσέταξεν αὐτοὺς ὁ Πέτρος ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι: ἵνα τῆς ψυχῆς διὰ τῆς πίστεως ἀναγεννηθείσης, μεταλάβῃ καὶ τὸ σῶμα διὰ τοῦ ὕδατος τῆς χάριτος.

Εἰ δέ τις ποθεῖ γνῶναι, διὰ τί δι' ὕδατος, καὶ μὴ δι' ἑτέρου τῶν στοιχείων ἡ χάρις [δίδοται], τὰς θείας γραφὰς ἀναλαβὼν εὑρήσει. Μέγα γάρ τι τὸ ὕδωρ, καὶ τῶν τεσσάρων τοῦ κόσμου στοιχείων τῶν φαινομένων τὸ κάλλιστον. Ἀγγέλων ἐνδιαίτημα ὁ οὐρανὸς, ἀλλ' ἐξ ὑδάτων οὐρανοί: γῆ τὸ τῶν ἀνθρώπων χωρίον, ἀλλ' ἐξ ὑδάτων ἡ γῆ: καὶ πρὸ πάσης τῶν γενητῶν τῆς ἑξαημέρου κατασκευῆς, Πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος. Ἀρχὴ τοῦ κόσμου τὸ ὕδωρ: καὶ ἀρχὴ τῶν εὐαγγελίων ὁ Ἰορδάνης. Ἐλευθερία τῷ Ἰσραὴλ ἀπὸ τοῦ Φαραὼ διὰ τῆς θαλάσσης: καὶ ἐλευθερία ἁμαρτιῶν τῷ κοσμῷ, διὰ τοῦ λουτροῦ τοῦ ὕδατος ἐν ῥήματι Θεοῦ. Ὅπου διαθήκη πρός τινας, ἐκεῖ καὶ τὸ ὕδωρ. Μετὰ τὸν κατακλυσμὸν, ἐτέθη διαθήκη πρὸς Νῶε: διαθήκη τῷ Ἰσραὴλ ἐξ ὄρους Σινᾶ: ἀλλὰ μετὰ ὕδατος, καὶ ἐρίου κοκκίνου καὶ ὑσσώπου. Ἡλίας ἀναλαμβάνεται, ἀλλ' οὐ χωρὶς ὕδατος: πρῶτον γὰρ διαβαίνει τὸν Ἰορδάνην, εἶτα ἱππηλατεῖ τὸν οὐρανόν. Πρῶτον ὁ ἀρχιερεὺς λούεται, εἶτα θυμιᾷ: πρῶτον γὰρ Ἀαρὼν ἐλούσατο, εἶτα γέγονεν ἀρχιερεύς. Πῶς γὰρ ἐνεχώρει τῶν ἄλλων ὑπερεύχεσθαι, τὸν δι' ὕδατος οὔπω κεκαθαρισμένον; Καὶ σύμβολον ἔκειτο τοῦ βαπτίσματος, λουτὴρ ἔνδον τῆς Σκηνῆς ἀποκείμενος.

Παλαιᾶς τὸ τέλος καὶ τῆς καινῆς διαθήκης ἀρχὴ τὸ βάπτισμα. Ἰωάννης γὰρ ἦν ἀρχηγὸς, οὗ μείζων ἐν γεννητοῖς γυναικῶν οὐδὲ εἷς: τέλος μὲν προφητῶν. Πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἕως Ἰωάννου: τῶν δὲ εὐαγγελικῶν πραγμάτων ἀπαρχή. Ἀρχὴ γὰρ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ, [φησι] καὶ τὰ ἑξῆς: Ἐγένετο Ἰωάννης ἐν τῇ ἐρήμῳ βαπτίζων. Κἂν Ἡλίαν [τὸν Θεσβίτην] εἴποις τὸν ἀναληφθέντα: ἀλλ' οὐκ ἔστι μείζων Ἰωάννου. Μετετέθη ὁ Ἐνὼχ, ἀλλ' οὐκ ἔστι μείζων Ἰωάννου. Μωσῆς μέγιστος νομοθέτης, καὶ πάντες [θαυμαστοὶ] οἱ προφῆται: ἀλλ' οὐ μείζονες Ἰωάννου. Οὐκ ἐγὼ προφήτας προφήταις τολμῶ συγκρίνειν: ἀλλ' ὁ δεσπότης αὐτῶν τε καὶ ἡμῶν, ὁ Κύριος Ἰησοῦς ἀπεφήνατο: Μείζων ἐν γεννητοῖς γυναικῶν Ἰωάννου οὐκ ἐγήγερται: οὐκ ἐν γεννητοῖς παρθένων, ἀλλὰ γυναικῶν. Τῷ μεγάλῳ δούλῳ πρὸς τοὺς συνδούλους ἡ σύγκρισις: τῷ υἱῷ δὲ πρὸς οἰκέτας, ἀσύγκριτος ἡ ὑπεροχὴ καὶ ἡ χάρις. Βλέπεις πηλίκον ἄνθρωπον ἀρχηγὸν ταύτης τῆς χάριτος ὁ Θεὸς εἵλατο; ἀκτήμονα καὶ φιλέρημον, οὐ μισάνθρωπον: ἀκρίδας ἐσθίοντα, καὶ πτεροφυήσαντα τὴν ψυχήν: μέλιτος ἐμφορούμενον, καὶ μέλιτος ἡδύτερά τε καὶ ὠφελιμώτερα λαλοῦντα: ἔνδυμα περικείμενον ἀπὸ τριχῶν καμήλου, καὶ τῆς ἀσκήσεως τὸν τύπον ἐν ἑαυτῷ δεικνύντα: ὃς καὶ ὑπὸ Πνεύματος ἁγίου, ἔτι ἐν γαστρὶ μητρὸς κυοφορούμενος, ἡγιάσθη. Ἡγιάσθη καὶ Ἱερεμίας, ἀλλ' οὐκ ἐπροφήτευσεν ἐν γαστρί: μόνος δὲ Ἰωάννης κυοφορούμενος, ἐσκίρτησεν ἐν ἀγαλλιάσει: καὶ σαρκὸς ὀφθαλμοῖς μὴ βλέπων, τὸν δεσπότην ἐγνώριζε τῷ πνεύματι. Ἐπειδὴ γὰρ μεγάλη βαπτίσματος ἦν ἡ χάρις, ἐδεῖτο καὶ μεγάλου τοῦ προστάτου.

Οὗτος ἐβάπτιζεν ἐν τῷ Ἰορδάνῃ, καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἱεροσόλυμα, βαπτισμάτων ἀπαρχῆς ἀπολαύουσα: τὸ γὰρ ἁπάντων ἀγαθῶν ἀξίωμα ἐν Ἱεροσολύμοις. Ἀλλὰ γνῶτε οἱ Ἱεροσολυμῖται, πῶς οἱ ἐξερχόμενοι ἐβαπτίζοντο ὑπ' αὐτοῦ, ἐξομολογούμενοι τὰς ἁμαρτίας αὑτῶν. Πρῶτον ἐδείκνυον τὰ τραύματα, εἶτα ἐπῆγεν ἐκεῖνος τὰ ἰατρεύματα, καὶ τοῖς πιστεύουσιν ἐδίδου λύτρωσιν αἰωνίου πυρός. Καὶ εἰ θέλεις αὐτὸ τοῦτο πεισθῆναι, ὅτι λύτρωσίς ἐστι τὸ βάπτισμα Ἰωάννου πυρὸς ἀπειλῆς, ἄκουε λέγοντος αὐτοῦ: Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; μὴ οὖν ἔσο λοιπὸν ἔχιδνα, ἀλλὰ ἐχίδνης γέννημά ποτε γενόμενος, ἀπόδυσαί, φησι, τῆς πρώτης ἁμαρτητικῆς ζωῆς τὴν ὑπόστασιν. Πᾶς γὰρ ὄφις εἰς στενὸν ἐνδύνας ἀποτίθεται τὸ γῆρας, καὶ τὴν παλαιότητα διὰ τῆς ἀποθλίψεως ἐκδυσάμενος, νεάζει λοιπὸν τῷ σώματι: οὕτως εἴσελθε καὶ σὺ διὰ τῆς στενῆς καὶ τεθλιμμένης θύρας: ἀπόθλιψον σεαυτὸν διὰ τῆς νηστείας, ἐκβίασαί σου τὴν ἀπώλειαν: ἀπόδυσαι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ εἰπὲ τὸ ἐν Ἄσμασιν ἐκεῖνο: Ἐξεδυσάμην τὸν χιτῶνά μου, πῶς ἐνδύσομαι αὐτόν; Ἀλλ' ἴσως ἐστί τις ἐν ὑμῖν ὑποκριτὴς, ἀνθρωπάρεσκος, καὶ τὸ μὲν εὐλαβὲς ὑποκρινόμενος, μὴ ἀπὸ καρδίας δὲ πιστεύων, Σίμωνος ἔχων τοῦ μάγου τὴν ὑπόκρισιν: οὐχ ἵνα μεταλάβῃ τῆς χάριτος προσελθὼν, ἀλλ' ἵνα πολυπραγμονήσῃ τὸ διδόμενον: ἀκουέτω καὶ οὗτος παρὰ Ἰωάννου: Ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται: πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν, ἐκκόπτεται καὶ εἰς πῦρ βάλλεται: ἀδυσώπητος ὁ δικαστὴς, ἄφελε τὴν ὑπόκρισιν.

Τί οὖν δεῖ ποιεῖν; καὶ τίνες εἰσὶν οἱ καρποὶ τῆς μετανοίας; Ὁ ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι: [ἀξιόπιστος ἦν ὁ διδάσκων, ἐπειδὴ καὶ πρῶτος ἐπετέλει τὸ διδασκόμενον: οὐκ ἐδυσωπεῖτο λέγειν: οὐ γὰρ ἐπεῖχεν ἡ συνείδησις [κωλύουσα] τὴν γλῶσσαν] καὶ ὁ ἔχων βρώματα, ὁμοίως ποιείτω. Πνεύματος ἁγίου χάριτος ἀπολαῦσαι θέλεις, καὶ βρωμάτων αἰσθητῶν πένητας οὐκ ἀξιοῖς; τὰ μεγάλα ζητεῖς, καὶ μικρῶν οὐ μεταδίδως; κἂν τελώνης, κἂν πόρνος ᾖς, ἔλπιζε τὴν σωτηρίαν. Οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ Θεοῦ: καὶ μάρτυς ὁ Παῦλος λέγων: Οὔτε πόρνοι, οὔτε εἰδωλολάτραι, οὔτε οἱ καθεξῆς, βασιλείαν Θεοῦ οὐ κληρονομήσουσιν. Καὶ ταῦτά τινες ἦτε: ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε: οὐκ εἶπε, τινές ἐστε, ἀλλὰ, ταῦτά τινες ἦτε: ἡ ἐν τῇ ἀγνοίᾳ ἁμαρτία συγχωρεῖται, ἡ δὲ ἐπίμονος κακία καταδικάζεται.

Ἔχεις καύχημα τοῦ βαπτίσματος, αὐτὸν τὸν υἱὸν τοῦ Θεοῦ τὸν μονογενῆ. Τί γάρ μοι λοιπόν ἐστι λέγειν περὶ ἀνθρώπου; Μέγας Ἰωάννης, ἀλλὰ τί πρὸς τὸν Κύριον; μεγαλόφωνος ἡ φωνὴ, ἀλλὰ τί πρὸς τὸν Λόγον; κάλλιστος ὁ κήρυξ, ἀλλὰ τί πρὸς τὸν βασιλέα; καλὸς ὁ βαπτίζων ἐν ὕδατι, ἀλλὰ τί πρὸς τὸν βαπτίζοντα ἐν ἁγίῳ Πνεύματι καὶ πυρί; Πνεύματι ἁγίῳ καὶ πυρὶ τοὺς Ἀποστόλους ἐβάπτισεν ὁ Σωτὴρ, ὅτε ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος, ὥσπερ φερομένης πνοῆς βιαίας, καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι: καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός: καὶ ἐκάθισεν ἐφ' ἕνα ἕκαστον αὐτῶν, καὶ ἐπλήσθησαν ἅπαντες Πνεύματος ἁγίου.

Εἴ τις μὴ λάβοι τὸ βάπτισμα, σωτηρίαν οὐκ ἔχει: πλὴν μόνων μαρτύρων, οἳ καὶ χωρὶς τοῦ ὕδατος λαμβάνουσι τὴν βασιλείαν. Λυτρούμενος γὰρ τὴν οἰκουμένην ὁ Σωτὴρ διὰ τοῦ σταυροῦ, καὶ τὴν πλευρὰν νυγεὶς, ἐξήγαγεν αἷμα καὶ ὕδωρ: ἵνα οἱ μὲν ἐν καιροῖς εἰρήνης ἐν ὕδατι βαπτισθῶσιν, οἱ δὲ ἐν καιροῖς διωγμῶν ἐν οἰκείοις αἵμασι βαπτισθῶσι. Καὶ τὸ μαρτύριον γὰρ οἶδε βάπτισμα καλεῖν ὁ Σωτὴρ, λέγων: Δύνασθε τὸ ποτήριον πιεῖν ὃ ἐγὼ πίνω, καὶ τὸ βάπτισμα, ὃ ἐγὼ βαπτίζομαι, βαπτισθῆναι; Καὶ οἱ μὲν μάρτυρες ὁμολογοῦσι, θέατρον τῷ κόσμῳ γενόμενοι καὶ ἀγγέλοις καὶ ἀνθρώποις: σὺ δὲ μετ' ὀλίγον ὁμολογήσεις. Ἀλλὰ οὔπω σοι περὶ τούτων ἀκούειν καιρός. Ἡγίασε τὸ βάπτισμα ὁ Ἰησοῦς βαπτισθεὶς αὐτός. Εἰ ὁ υἱὸς τοῦ Θεοὺ ἐβαπτίσθη, τίς ἔτι βαπτίσματος καταφρονῶν εὐσεβεῖ; Ἐβαπτίσθη δὲ, οὐχ ἵνα ἁμαρτιῶν λάβῃ συγχώρησιν, [ἀναμάρτητος γὰρ ἦν] ἀλλὰ ἀναμάρτητος ὢν ἐβαπτίσθη, ἵνα χάριν θείαν καὶ ἀξίαν παράσχῃ τοῖς βαπτιζομένοις. Ὥσπερ γὰρ, ἐπειδὴ τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, καὶ αὐτὸς [παραπλησίως] μέτεσχε τῶν αὐτῶν, ἵνα τῆς ἐνσάρκου παρουσίας αὐτοῦ κοινωνοὶ γενόμενοι, καὶ τῆς θείας αὐτοῦ χάριτος κοινωνοὶ γενώμεθα: οὕτως ἐβαπτίσθη Ἰησοῦς, ἵνα καὶ διὰ τούτου πάλιν ἡμεῖς τῇ κοινωνίᾳ λάβωμεν μετὰ τῆς σωτηρίας τὴν ἀξίαν: Ὁ δράκων ἦν ἐν τοῖς ὕδασι κατὰ τὸν Ἰὼβ, ὁ δεχόμενος τὸν Ἰορδάνην ἐν τῷ ὀφθαλμῷ αὐτοῦ: ἐπεὶ οὖν ἔδει συντρίψαι τὰς κεφαλὰς τοῦ δράκοντος, καταβὰς ἐν τοῖς ὕδασιν ἔδησε τὸν ἰσχυρὸν, ἵνα ἐξουσίαν λάβωμεν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων: οὐ μικρὸν ἦν τὸ θηρίον, ἀλλὰ φοβερόν. Πᾶσα ναῦς ἁλιευτικὴ βύρσαν μίαν οὐρᾶς αὐτοῦ ἐνεγκεῖν οὐκ ἠδύνατο: ἔμπροσθεν αὐτοῦ ἔτρεχεν ἡ ἀπώλεια, λυμαινομένη τοὺς ἀπαντῶντας: προσέδραμεν ἡ ζωὴ, ἵνα λοιπὸν ὁ θάνατος φιμωθῇ, ἵνα οἱ σωθέντες ἅπαντες εἴπωμεν: Ποῦ σου θάνατε τὸ νῖκος; ποῦ σου ᾅδη τὸ κέντρον. Λύεται δὲ τοῦ θανάτου τὸ κέντρον διὰ τοῦ βαπτίσματος.

Κατέρχῃ μὲν γὰρ εἰς τὸ ὕδωρ φορῶν τὰς ἁμαρτίας. ἀλλ' ἡ τῆς χάριτος ἐπίκλησις σφραγίσασα τὴν ψυχὴν, οὐ συγχωρεῖ λοιπὸν ὑπὸ τοῦ φοβεροῦ καταποθῆναι δράκοντος. Νεκρὸς ἐν ἁμαρτίαις καταβὰς, ἀναβαίνεις ζωοποιηθεὶς ἐν δικαιοσύνῃ. Εἰ γὰρ σύμφυτος ἐγένου τῷ ὁμοιώματι τοῦ θανάτου τοῦ Σωτῆρος, καὶ τῆς ἀναστάσεως καταξιωθήσῃ. Ὥσπερ γὰρ Ἰησοῦς τὰς οἰκουμενικὰς ἁμαρτίας ἀναλαβὼν ἀπέθανεν, ἵνα θανατώσας τὴν ἁμαρτίαν ἀναστῇ ἐν δικαιοσύνῃ: οὕτω καὶ σὺ καταβὰς εἰς τὸ ὕδωρ, καὶ τρόπον τινὰ ἐν τοῖς ὕδασιν ἐνταφεὶς, ὥσπερ ἐκεῖνος ἐν τῇ πέτρᾳ, ἐγείρῃ πάλιν ἐν καινότητι ζωῆς περιπατῶν.

Εἶθ' ὅταν τῆς χάριτος καταξιωθῇς, τότε σοι πρὸς τὰς ἀντικειμένας δυνάμεις παλαίειν δίδωσι τὴν ἐξουσίαν. Ὥσπερ γὰρ μετὰ τὸ βάπτισμα τεσσαράκοντα ἡμέρας ἐπειράζετο: οὐχ ὅτι καὶ πρὸ τούτου νικᾷν οὐκ ἠδύνατο, ἀλλ' ὅτι πάντα τάξει καὶ ἀκολουθίᾳ πράττειν ἐβούλετο: οὕτω καὶ σὺ πρὸ τοῦ βαπτίσματος τοῖς ἀντικειμένοις παλαίειν μὴ τολμήσας, λαβὼν δὲ τὴν χάριν καὶ λοιπὸν θαρσῶν, τοῖς τῆς δικαιοσύνης ὅπλοις ἀγωνίζου τότε, καὶ εἰ θέλεις, εὐαγγελίζου.

Ἰησοῦς Χριστὸς Θεοῦ υἱὸς ἦν: ἀλλ' οὐ πρὸ τοῦ βαπτίσματος εὐηγγελίσατο: εἰ ὁ δεσπότης αὐτὸς μετήρχετο κατὰ τάξιν τὸν καιρὸν, ἆρά γε οἱ δοῦλοι τολμᾷν ἀτάκτως ὀφείλομεν; Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν, ὅτε κατῆλθεν ἐπ' αὐτὸν τὸ Πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡσεὶ περιστερά: οὐχ ἵνα Ἰησοῦς τοῦτο ἴδῃ πρῶτος: [ᾔδει γὰρ καὶ πρὸ τοῦ σωματικῶς ἐλθεῖν] ἀλλὰ ἵνα θεωρήσῃ ὁ βαπτίζων Ἰωάννης. Ἐγὼ γὰρ, φησὶν, οὐκ ᾔδειν αὐτόν: ἀλλ' ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν: Ἐφ' ὃν ἂν ἴδῃς τὸ Πνεῦμα καταβαῖνον καὶ μένον ἐπ' αὐτὸν, ἐκεῖνός ἐστιν. Ἐὰν καὶ αὐτὸς ἔχῃς ἀνυπόκριτον εὐλάβειαν, κατέρχεται καὶ ἐπὶ σὲ τὸ Πνεῦμα τὸ ἅγιον, καὶ φωνή σοι πατρικὴ ἄνωθεν ἐπηχεῖ: οὐχ, οὗτός ἐστιν ὁ υἱός μου, ἀλλ' οὗτος νῦν γέγονεν υἱός μου. Ἐπ' ἐκείνου μὲν γὰρ τὸ, ἔστιν: ἐπειδὴ ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος: ἐπ' ἐκείνου τὸ, ἔστιν: ἐπειδὴ πάντοτέ ἐστιν υἱὸς Θεοῦ: ἐπὶ δὲ σοῦ τὸ, νῦν γέγονεν: ἐπειδὴ οὐ κατὰ φύσιν ἔχεις, ἀλλὰ κατὰ θέσιν τὴν υἱοθεσίαν λαμβάνεις: ἐκεῖνος ἀΐδιός ἐστι: σὺ δὲ ἐκ προκοπῆς λαμβάνεις τὴν χάριν.

Οὐκοῦν ἑτοίμασον τῆς ψυχῆς τὸ ἄγγος, ἵνα υἱὸς γένῃ Θεοῦ, καὶ κληρονόμος μὲν Θεοῦ, συγκληρονόμος δὲ Χριστοῦ: εἴπερ ἑτοιμάζεις ἑαυτὸν, ἵνα καὶ λάβῃς: εἰ ἐκ πίστεως προσέρχῃ, ἵνα πιστοποιηθῇς: εἰ ἀποτίθεσαι τὸν παλαιὸν ἄνθρωπον ἐκ προαιρέσεως. Πάντα γὰρ ὅσα σοι πέπρακται συγχωρηθήσεται, κἂν πορνεία, κἂν μοιχεία, κἂν ἄλλο τι τῶν τοιούτων ἀκολασίας εἶδός ἐστιν. Τί μεῖζον τοῦ σταυρῶσαι Χριστόν; καὶ τούτου καθάρσιόν ἐστι τὸ βάπτισμα. Τοῖς γὰρ προσελθοῦσι τρισχιλίοις ἔλεγεν ὁ Πέτρος, τοῖς σταυρώσασιν τὸν Κύριον πυνθανομένοις καὶ λέγουσι: τί ποιήσομεν ἄνδρες ἀδελφοί; μέγα γὰρ τὸ τραῦμα. Ἐπέστησας ἡμᾶς, ὦ Πέτρε, τῷ ἡμετέρῳ πτώματι, εἰπών: τὸν ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε. Ποία ἐστὶν ἔμπλαστρος τηλικούτου τραύματος; ποῖον καθάρσιον τηλικούτου ῥύπου; τίς ἡ σωτηρία τῆς τοιαύτης ἀπωλείας; Μετανοήσατε, φησὶ, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ Κυρίου ἡμῶν εἰς ἄφεσιν ἁμαρτιῶν, καὶ λήψεσθε τὴν δωρεὰν τοῦ ἁγίου Πνεύματος. Ὦ ἀνεκδιήγητος τοῦ Θεοῦ φιλανθρωπία! τὸ σωθῆναι οὐκ ἐλπίζουσι, καὶ Πνεύματος ἁγίου καταξιοῦνται. Βλέπεις τοῦ βαπτίσματος τὴν δύναμιν. Εἴ τις ὑμῶν λόγοις βλασφήμοις ἐσταύρωσε τὸν Χριστόν: εἴ τις ὑμῶν κατ' ἄγνοιαν ἐνώπιον ἀνθρώπων ἠρνήσατο: εἴ τις διὰ πονηρῶν ἔργων βλασφημηθῆναι τὸ δόγμα παρεσκεύασεν: εὔελπις ἔστω μετανοῶν: πάρεστι γὰρ καὶ νῦν ἡ αὐτὴ χάρις.

Θάρσει Ἱερουσαλὴμ, περιελεῖ Κύριος πάντα τὰ ἀδικήματά σου: ἐκπλυνεῖ Κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων αὐτοῦ, ἐν πνεύματι κρίσεως καὶ πνεύματι καύσεως, ῥαντιεῖ ἐφ' ὑμᾶς ὕδωρ καθαρὸν, καὶ καθαρισθήσεσθε ἀπὸ πάσης ἁμαρτίας ὑμῶν: χορεύσουσι περὶ ὑμῶν ἄγγελοι, καὶ ἐροῦσι: Τίς αὔτη ἡ ἀναβαίνουσα λελευκανθισμένη, ἐπιστηριζομένη ἐπὶ τὸν ἀδελφιδὸν αὐτῆς; Ἡ γὰρ πρότερον δούλη ψυχὴ νῦν ἀδελφιδοῦν αὐτὸν τὸν δεσπότην ἐπεγράψατο: ὃς τὴν ἀνυπόκριτον ἀποδεχόμενος προαίρεσιν ἐπιφωνήσει: Ἰδοὺ, εἶ καλὴ ἡ πλησίον μου, ἰδοὺ εἶ καλή: ὀδόντες σου ὡς ἀγέλαι τῶν κεκαρμένων: διὰ τὴν εὐσυνείδητον ὁμολογίαν: καὶ ἑξῆς: αἱ πᾶσαι διδυμεύουσαι: διὰ τὴν διπλῆν χάριν, λέγω δὲ τὴν ἐξ ὕδατος καὶ Πνεύματος τελουμένην, ἢ διὰ τὴν ἐκ τῆς παλαιᾶς καὶ καινῆς διαθήκης καταγγελλομένην. Καὶ γένοιτο πάντας ὑμᾶς τὸν δρόμον τῆς νηστείας τελέσαντας, μνημονεύοντας τῶν λεγομένων, καρποφοροῦντας ἐν ἔργοις ἀγαθοῖς, ἀμώμως τῷ νοητῷ νυμφίῳ παραστάντας, τυχεῖν τῆς ἀφέσεως τῶν ἁμαρτιῶν ὑπὸ τοῦ Θεοῦ: ἐν αὐτῷ Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.