Homily XX.869   [Or Homily XXI. in the Latin versions; see note on Homily XIX., sec. 6, p. 134.—R.]

Matt. VI. 16.

“And when ye fast, be not as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men to fast.”

Here it were well to sigh aloud, and to wail bitterly: for not only do we imitate the hypocrites, but we have even surpassed them. For I know, yea I know many, not merely fasting and making a display of it, but neglecting to fast, and yet wearing the masks of them that fast, and cloaking themselves with an excuse worse than their sin.

For “I do this,” say they, “that I may not offend the many.” What sayest thou? There is a law of God which commands these things, and dost thou talk of offense? And thinkest thou that in keeping it thou art offending, in transgressing it, delivering men from offense? And what can be worse than this folly?

Wilt thou not leave off becoming worse than the very hypocrites, and making thine hypocrisy double? And when thou considerest the great excess of this evil, wilt thou not be abashed at the force of the expression now before us? In that He did not say, “they act a part,” merely, but willing also to touch them more deeply, He saith, “For they disfigure their faces;” that is, they corrupt, they mar them.

But if this be a disfiguring of the face, to appear pale for vainglory, what should we say concerning the women who corrupt their faces with colorings and paintings to the ruin of the unchaste sort of young men? For while those harm themselves only, these women harm both themselves and them who behold them. Wherefore we should fly both from the one pest and from the other, keeping at distance enough and to spare. For so He not only commanded to make no display, but even to seek to be concealed. Which thing He had done before likewise.

And whereas in the matter of almsgiving, He did not put it simply, but having said, “Take heed not to do it before men,” He added, “to be seen of them;” yet concerning fasting and prayer, He made no such limitation. Why could this have been? Because for almsgiving to be altogether concealed is impossible, but for prayer and fasting, it is possible.

As therefore, when He said, “Let not thy left hand know what thy right hand doeth,” it was not of hands that He was speaking, but of the duty of being strictly concealed from all; and as when He commanded us to enter into our closet, not there alone absolutely, nor there primarily, did He command us to pray, but He covertly intimated the same thing again; so likewise here, in commanding us “to be anointed,” He did not enact that we positively must anoint ourselves; for then we should all of us be found transgressors of this law; and above all, surely, they who have taken the most pains to keep it, the societies of the monks, who have taken up their dwelling on the mountains. It was not this then that He enjoined, but, forasmuch as the ancients had a custom to anoint themselves continually, when they were taking their pleasure and rejoicing (and this one may see clearly from David870   2 Sam. xii. 20.and from Daniel);871   Dan. x. 3. He said that we were to anoint ourselves, not that we should positively do this, but that by all means we might endeavor, with great strictness, to hide this our acquisition. And to convince thee that so it is, He Himself, when by action exhibiting what He enjoined in words, having fasted forty days, and fasted in secret, did neither anoint nor wash Himself: nevertheless, though He did not these things, He most assuredly fulfilled the whole without vainglory. It is this then that He enjoins on us likewise, both bringing before us the hypocrites, and by a twice repeated charge dissuading the hearers.

And somewhat else He signified by this name, this of hypocrites,872   Literally, “actors.” I mean. That is, not only by the ridiculousness of the thing, nor by its bringing an extreme penalty, but also by showing that such deceit is but for a season, doth He withdraw us from that evil desire. For the actor seems glorious just so long as the audience is sitting; or rather not even then in the sight of all. For the more part of the spectators know who it is, and what part he is acting. However, when the audience is broken up, he is more clearly discovered to all. Now this, you see, the vainglorious must in all necessity undergo. For even here they are manifest to the majority, as not being that which they appear to be, but as wearing a mask only; but much more will they be detected hereafter, when all things appear “naked and open.”873   Heb. iv. 13. [R.V., “laid open,” τετραχηλισμνα .—R.]

And by another motive again He withdraws them from the hypocrites, by showing that His injunction is light. For He doth not make the fast more strict, nor command us to practise more of it, but not to lose the crown thereof. So that what seems hard to bear, is common to us and to the hypocrites, for they also fast; but that which is lightest, namely, not to lose the reward after our labors, “this is what I command,” saith He; adding nothing to our toils, but gathering our wages for us with all security, and not suffering us to go away unrewarded, as they do. Nay, they will not so much as imitate them that wrestle in the Olympic games, who although so great a multitude is sitting there, and so many princes, desire to please but one, even him who adjudges the victory amongst them; and this, though he be much their inferior. But thou, though thou hast a twofold motive for displaying the victory to Him, first, that He is the person to adjudge it, and also, that He is beyond comparison superior to all that are sitting in the theatre,—thou art displaying it to others, who so far from profiting, do privily work thee the greatest harm.

However, I do not forbid even this, saith He. Only, if thou art desirous to make a show to men, also, wait, and I will bestow on thee this too in fuller abundance, and with great profit. For as it is, this quite breaks thee off from the glory which is with me, even as to despise these things unites thee closely; but then shalt thou enjoy all in entire security; having, even before that last, no little fruit to reap in this world also, namely, that thou hast trodden under foot all human glory, and art freed from the grievous bondage of men, and art become a true worker of virtue. Whereas now, as long at least as thou art so disposed, if thou shouldest be in a desert, thou wilt be deserted by all thy virtue, having none to behold thee. This is to act as one insulting virtue itself, if thou art to pursue it not for its own sake, but with an eye to the ropemaker, and the brazier, and the common people of the baser sort, that the bad and they that are far removed from virtue may admire thee. And thou art calling the enemies of virtue to the display and the sight thereof, as if one were to choose to live continently, not for the excellency of continence, but that he might make a show before prostitutes. Thou also, it would seem, wouldest not choose virtue, but for the sake of virtue’s enemies; whereas thou oughtest indeed to admire her on this very ground, that she hath even her enemies to praise her,—yet to admire her (as is meet), not for others, but for her own sake. Since we too, when we are loved not for our own, but for others’ sake, account the thing an insult. Just so I bid thee reckon in the case of virtue as well, and neither to follow after her for the sake of others, nor for men’s sake to obey God; but men for God’s sake. Since if thou do the contrary, though thou seem to follow virtue, thou hast provoked equally with him who follows her not. For just as he disobeyed by not doing, so thou by doing unlawfully.

2. “Lay not up for yourselves treasures upon earth.”874   Matt. vi. 19. [“upon the earth,” so R.V.—R.]

Thus, after He hath cast out the disease of vainglory, and not before, He seasonably introduces His discourse of voluntary poverty.875   ἀκτημοσυν. For nothing so trains men to be fond of riches, as the fondness for glory. This, for instance, is why men devise those herds of slaves, and that swarm of eunuchs, and their horses with trappings of gold, and their silver tables, and all the rest of it, yet more ridiculous; not to satisfy any wants, nor to enjoy any pleasure, but that they may make a show before the multitude.

Now above He had only said, that we must show mercy; but here He points out also how great mercy we must show, when He saith, “Lay not up treasure.” For it not being possible at the beginning to introduce all at once His discourse on contempt of riches, by reason of the tyranny of the passion, He breaks it up into small portions, and having set free the hearer’s mind, instills it therein, so as that it shall become acceptable. Wherefore, you see, He said first, “Blessed are the merciful;” and after this, “Agree with thine adversary;” and after that again, “If any one will sue thee at the law and take thy coat, give him thy cloak also;” but here, that which is much greater than all these. For there His meaning was, “if thou see a law-suit impending, do this; since to want and be freed from strife, is better than to possess and strive;” but here, supposing neither adversary nor any one at law with thee, and without all mention of any other such party, He teaches the contempt of riches itself by itself, implying that not so much for their sake who receive mercy, as for the giver’s sake, He makes these laws: so that though there be no one injuring us, or dragging us into a court of justice, even so we may despise our possessions, bestowing them on those that are in need.

And neither here hath He put the whole, but even in this place it is gently spoken; although He had in the wilderness shown forth to a surpassing extent His conflicts in that behalf.876   Matt. iv. 9, 10. However He doth not express this, nor bring it forward; for it was not yet time to reveal it; but for a while He searches out for reasons, maintaining the place of an adviser rather than a lawgiver, in His sayings on this subject.

For after He had said, “Lay not up treasures upon the earth,” He added, “where moth and rust doth corrupt, and where thieves break through and steal.”

For the present He signifies the hurtfulness of the treasure here, and the profit of what is there, both from the place, and from the things which mar it. And neither at this point doth He stop, but adds also another argument.

And first, what things they most fear, from these He urges them. For “of what art thou afraid?” saith He: “lest thy goods should be spent, if thou give alms? Nay, then give alms, and so they will not be spent; and, what is more, so far from being spent, they will actually receive a greater increase; yea, for the things in heaven are added unto them.”

However, for a time He saith it not, but puts it afterwards. But for the present, what had most power to persuade them, that He brings forward, namely, that the treasure would thus remain for them unspent.

And on either hand He attracts them. For He said not only, “If thou give alms, it is preserved:” but He threatened also the opposite thing, that if thou give not, it perishes.

And see His unspeakable prudence. For neither did He say, “Thou dost but leave them to others;” since this too is pleasant to men: He alarms them however on a new ground, by signifying that not even this do they obtain: since though men defraud not, there are those which are sure to defraud, “the moth” and “the rust.” For although this mischief seem very easy to restrain, it is nevertheless irresistible and uncontrollable, and devise what thou wilt, thou wilt be unable to check this harm.

“What then, doth moth877   [σ. The Oxford Version has inadvertently rendered it “rust.”—R.]make away with the gold?” Though not moth,878   [σ. The Oxford Version has inadvertently rendered it “rust.”—R.]yet thieves do. “What then, have all been despoiled?” Though not all, yet the more part.

3. On this account then He adds another argument, which I have already mentioned, saying,

“Where the man’s treasure is, there is his heart also.”879   Matt. vi. 21. [The correct text of Matt. vi. 21 is rendered, “For where thy treasure is, there will thy heart be also” (R.V.), but Chrysostom varies from this both here and below. The plural form has little authority.—R.]

For though none of these things should come to pass, saith He, thou wilt undergo no small harm, in being nailed to the things below, and in becoming a slave instead of a freeman, and casting thyself out of the heavenly things, and having no power to think on aught that is high, but all about money, usuries and loans, and gains, and ignoble traffickings. Than this what could be more wretched? For in truth such an one will be worse off than any slave, bringing upon himself a most grievous tyranny, and giving up the chiefest thing of all, even the nobleness and the liberty of man. For how much soever any one may discourse unto thee, thou wilt not be able to hear any of those things which concern thee, whilst thy mind is nailed down to money; but bound like a dog to a tomb, by the tyranny of riches, more grievously than by any chain, barking at all that come near thee, thou hast this one employment continually, to keep for others what thou hast laid up. Than this what can be more wretched?

However, forasmuch as this was too high for the mind of His hearers, and neither was the mischief within easy view of the generality, nor the gain evident, but there was need of a spirit of more self-command to perceive either of these; first, He hath put it after those other topics, which are obvious, saying, “Where the man’s treasure is, there is his heart also;” and next He makes it clear again, by withdrawing His discourse from the intellectual to the sensible, and saying,

“The light of the body is the eye.”880   Matt. vi. 22. [R.V., “The lamp of the body,” etc.—R.]

What He saith is like this: Bury not gold in the earth, nor do any other such thing, for thou dost but gather it for the moth, and the rust, and the thieves. And even if thou shouldest entirely escape these evils, yet the enslaving of thine heart, the nailing it to all that is below, thou wilt not escape: “For wheresoever thy treasure may be, there is thine heart also.” As then, laying up stores in heaven, thou wilt reap not this fruit only, the attainment of the rewards for these things, but from this world thou already receivest thy recompence, in getting into harbor there, in setting thine affections on the things that are there, and caring for what is there (for where thou hast laid up thy treasures, it is most clear thou transferrest thy mind also); so if thou do this upon earth, thou wilt experience the contrary.

But if the saying be obscure to thee, hear what comes next in order. “The light of the body is the eye; if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. But if the light that is in thee be darkness, how great is the darkness!”881   Matt. vi. 22, 23. [In verse 23, “If therefore” is the correct reading, and some mss. of the Homilies have this reading here.—R.]

He leads His discourse to the things which are more within the reach of our senses. I mean, forasmuch as He had spoken of the mind as enslaved and brought into captivity, and there were not many who could easily discern this, He transfers the lesson to things outward, and lying before men’s eyes, that by these the others also might reach their understanding. Thus, “If thou knowest not,” saith He, “what a thing it is to be injured in mind, learn it from the things of the body; for just what the eye is to the body, the same is the mind to the soul.” As therefore thou wouldest not choose to wear gold, and to be clad in silken garments, thine eyes withal being put out, but accountest their sound health more desirable than all such superfluity (for, shouldest thou lose this health or waste it, all thy life besides will do thee no good): for just as when the eyes are blinded, most of the energy of the other members is gone, their light being quenched; so also when the mind is depraved, thy life will be filled with countless evils:882   [In the Greek text, the parenthesis extends to this place.—R.]—as therefore in the body this is our aim, namely, to keep the eye sound, so also the mind in the soul. But if we mutilate this, which ought to give light to the rest, by what means are we to see clearly any more? For as he that destroys the fountain, dries up also the river, so he who hath quenched the understanding hath confounded all his doings in this life. Wherefore He saith, “If the light that is in thee be darkness, how great is the darkness?”

For when the pilot is drowned, and the candle is put out, and the general is taken prisoner; what sort of hope will there be, after that, for those that are under command?

Thus then, omitting now to speak of the plots to which wealth gives occasion, the strifes, the suits (these indeed He had signified above, when He said, “The adversary shall deliver thee to the judge, and the judge to the officer”); and setting down what is more grievous than all these, as sure to occur, He so withdraws us from the wicked desire. For to inhabit the prison is not nearly so grievous, as for the mind to be enslaved by this disease; and the former is not sure to happen, but the other is connected as an immediate consequent with the desire of riches. And this is why He puts it after the first, as being a more grievous thing, and sure to happen.

For God, He saith, gave us understanding, that we might chase away all ignorance, and have the right judgment of things, and that using this as a kind of weapon and light against all that is grievous or hurtful, we might remain in safety. But we betray the gift for the sake of things superfluous and useless.

For what is the use of soldiers arrayed in gold, when the general is dragged along a captive? what the profit of a ship beautifully equipped, when the pilot is sunk beneath the waves? what the advantage of a well-proportioned body, when the sight of the eyes is stricken out? As therefore, should any one cast into sickness the physician (who should be in good health, that he may end our diseases), and then bid him lie on a silver couch, and in a chamber of gold, this will nothing avail the sick persons; even so, if thou corrupt the mind (which hath power to put down our passions),883   [These clauses are not parenthetical, but in the Greek define what precedes.—R.]although thou set it by a treasure, so far from doing it any good, thou hast inflicted the very greatest loss, and hast harmed thy whole soul.

4. Seest thou how by those very things, through which most especially men everywhere affect wickedness, even by these most of all He deters them from it, and brings them back to virtue? “For with what intent dost thou desire riches?” saith He; “is it not that thou mayest enjoy pleasure and luxury? Why now, this above all things thou wilt fail to obtain thereby, it will rather be just contrary.” For if, when our eyes are stricken out, we perceive not any pleasant thing, because of such our calamity; much more will this be our case in the perversion and maiming of the mind.

Again, with what intent dost thou bury it in the earth? That it may be kept in safety? But here too again it is the contrary, saith He.

And thus, as in dealing with him that for vainglory fasts and gives alms and prays, by those very things which he most desires He had allured him not to be vainglorious:—“for with what intent,” saith He, “dost thou so pray and give alms? for love of the glory that may be had from men? then do not pray thus,” saith He, “and so thou shalt obtain it in the day that is to come:”—so He hath taken captive the covetous man also, by those things for which he was most earnest. Thus: “what wouldest thou?” saith He, “to have thy wealth preserved, and to enjoy pleasure? Both these things I will afford thee in great abundance, if thou lay up thy gold in that place, where I bid thee.”

It is true that hereafter He displayed more clearly the evil effect of this on the mind, I mean, when He made mention of the thorns;884   Matt. xiii. 22.but for the present, even here He hath strikingly intimated885   [οχ τυχε.]the same, by representing him as darkened who is beside himself in this way.

And as they that are in darkness see nothing distinct, but if they look at a rope, they suppose it to be a serpent, if at mountains and ravines, they are dead with fear; so these also: what is not alarming to them that have sight, that they regard with suspicion. Thus among other things they tremble at poverty: or rather not at poverty only, but even at any trifling loss. Yea, and if they should lose some little matter, those who are in want of necessary food do not so grieve and bewail themselves as they. At least many of the rich have come even to the halter, not enduring such ill fortune: and to be insulted also, and to be despitefully used, seems to them so intolerable, that even because of this again many have actually torn themselves from this present life. For to everything wealth had made them soft, except to the waiting on it. Thus, when it commands them to do service unto itself, they venture on murders, and stripes, and revilings, and all shame. A thing which comes of the utmost wretchedness; to be of all men most effeminate, where one ought to practise self-command, but where more caution was required, in these cases again to become more shameless and obstinate. Since in fact the same kind of thing befalls them, as one would have to endure who had spent all his goods on unfit objects. For such an one, when the time of necessary expenditure comes on, having nothing to supply it, suffers incurable evils, forasmuch as all that he had hath been ill spent beforehand.

And as they that are on the stage, skilled in those wicked arts, do in them go through many things strange and dangerous, but in other necessary and useful things none so ridiculous as they; even so is it with these men likewise. For so such as walk upon a stretched rope, making a display of so much courage, should some great emergency demand daring or courage, they are not able, neither do they endure even to think of such a thing. Just so they likewise that are rich, daring all for money, for self-restraint’s sake endure not to submit to anything, be it small or great. And as the former practise both a hazardous and fruitless business; even so do these undergo many dangers and downfalls, but arrive at no profitable end. Yea, they undergo a twofold darkness, both having their eyes put out by the perversion of their mind, and being by the deceitfulness of their cares involved in a great mist. Wherefore neither can they easily so much as see through it. For he that is in darkness, is freed from the darkness by the mere appearance of the sun; but he that hath his eyes mutilated not even when the sun shines; which is the very case of these men: not even now that the Sun of Righteousness hath shone out, and is admonishing, do they hear, their wealth having closed their eyes. And so they have a twofold darkness to undergo, part from themselves, part from disregard to their teacher.

5. Let us then give heed unto Him exactly, that though late we may at length recover our sight. And how may one recover sight? If thou learn how thou wast blinded. How then wast thou blinded? By thy wicked desire. For the love of money, like an evil humor886   χυμ.which hath collected upon a clear eyeball, hath caused the cloud to become thick.

But even this cloud may be easily scattered and broken, if we will receive the beam of the doctrine of Christ; if we will hear Him admonishing us, and saying, “Lay not up for yourselves treasures upon earth.”

“But,” saith one, “what avails the hearing to me, as long as I am possessed by the desire?” Now in the first place, there will be power in the continual hearing to destroy even the desire. Next, if it continue to possess thee, consider that this thing is not really so much as a desire. For what sort of desire is this, to be in grievous bondage, and to be subject to a tyranny, and to be bound on all sides, and to dwell in darkness, and to be full of turmoil, and to endure toils without profit, and to keep thy wealth for others, and often for thy very enemies? with what sort of desire do these things agree? or rather of what flight and aversion are they not worthy? What sort of desire, to lay up treasure in the midst of thieves? Nay, if thou dost at all desire wealth, remove it where it may remain safe and unmolested. Since what you are now doing is the part of one desiring, not riches, surely, but bondage, and affront,887   ἐπηρεα.and loss, and continual vexation. Yet thou, were any one among men on earth to show thee a place beyond molestation, though he lead thee out into the very desert, promising security in the keeping of thy wealth,—thou art not slow nor backward; thou hast confidence in him, and puttest out thy goods there; but when it is God instead of men who makes thee this promise, and when He sets before thee not the desert, but Heaven, thou acceptest the contrary. Yet surely, how manifold soever be their security below, thou canst never become free from the care of them. I mean, though thou lose them not, thou wilt never be delivered from anxiety lest thou lose. But there thou wilt undergo none of these things: and mark, what is yet more, thou dost not only bury thy gold, but plantest it. For the same is both treasure and seed; or rather it is more than either of these. For the seed remains not for ever, but this abides perpetually. Again, the treasure germinates not, but this bears thee fruits which never die.

6. But if thou tellest me of the time, and the delay of the recompence, I too can point out and tell how much thou receivest back even here: and besides all this, from the very things of this life, I will try to convict thee of making this excuse to no purpose. I mean, that even in the present life thou providest many things which thou art not thyself to enjoy; and should any one find fault, thou pleadest thy children and their children, and so thinkest thou hast found palliation enough for thy superfluous labors. For when in extreme old age thou art building splendid houses, before the completion of which (in many instances) thou wilt have departed; when thou plantest trees, which will bear their fruit after many years;888   [In the Greek text, bracketted by Field, and in the Latin, occurs this clause: “when” [or “for when”] “thou plantest trees in the field, the fruit of which will yield after many (μυρα) years.”—R.]when thou art buying properties and inheritances, the ownership of which thou wilt acquire after a long time, and art eagerly busy in many other such things, the enjoyment whereof thou wilt not reap; is it indeed for thine own sake, or for those to come after, that thou art so employed? How then is it not the utmost folly, here not at all to hesitate889   ἀλειν.at the delay of time; and this though thou art by this delay to lose all the reward of thy labors: but there, because of such waiting to be altogether torpid; and this, although it bring thee the greater gain, and although it convey not thy good things on to others, but procure the gifts for thyself.

But besides this, the delay itself is not long; nay, for those things are at the doors, and we know not but that even in our own generation all things which concern us may have their accomplishment, and that fearful day may arrive, setting before us the awful and incorruptible tribunal. Yea, for the more part of the signs are fulfilled, and the gospel moreover hath been preached in all parts of the world, and the predictions of wars, and of earthquakes, and of famines, have come to pass, and the interval is not great.

But is it that thou dost not see any signs? Why, this self-same thing is a very great sign. For neither did they in Noah’s time see any presages of that universal destruction, but in the midst of their playing, eating, marrying, doing all things to which they were used, even so they were overtaken by that fearful judgment. And they too in Sodom in like manner, living in delight, and suspecting none of what befell them, were consumed by those lightnings, which then came down upon them.

Considering then all these things, let us betake ourselves unto the preparation for our departure hence.

For even if the common day of the consummation never overtake us, the end of each one is at the doors, whether he be old or young; and it is not possible for men after they have gone hence, either to buy oil any more, or to obtain pardon by prayers, though he that entreats be Abraham,890   Luke xvi. 24.or Noah, or Job, or Daniel.891   Ezek. xiv. 14.

While then we have opportunity, let us store up for ourselves beforehand much confidence, let us gather oil in abundance, let us remove all into Heaven, that in the fitting time, and when we most need them, we may enjoy all: by the grace and love towards man of our Lord Jesus Christ, to whom be the glory, and the might, now and always, and forever and ever. Amen.

ΟΜΙΛΙΑ Κʹ. Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὥσπερ οἱ ὑπο κριταὶ, σκυθρωποί. Ἀφανίζουσι γὰρ τὰ πρόσ ωπα αὐτῶν, ὅπως φανῶσι τοῖς ἀνθρώποις νηστεύοντες. αʹ. Καλὸν ἐνταῦθα στενάξαι μέγα καὶ ἀνοιμῶξαι πικρόν. Οὐ γὰρ μόνον τοὺς ὑποκριτὰς μιμούμεθα, ἀλλὰ καὶ ἐκείνους παρεληλύθαμεν. Οἶδα γὰρ, οἶδα πολλοὺς, οὐχὶ νηστεύοντας καὶ ἐπιδεικνυμένους μόνον, ἀλλὰ καὶ μὴ νηστεύοντας καὶ τὰ τῶν νηστευόντων προσωπεῖα περικειμένους, καὶ ἀπολογίαν χείρονα τῆς ἁμαρτίας προβαλλομένους. Ἵνα γὰρ μὴ σκανδαλίσω, φησὶ, τοὺς πολλοὺς, τοῦτο ποιῶ. Τί λέγεις; Νόμος ἐστὶ θεῖος ὁ ταῦτα κελεύων, καὶ σκανδάλου μέμνησαι; καὶ φυλάττων μὲν αὐτὸν, σκανδαλίζειν νομίζεις, παραβαίνων δὲ, ἀπαλλάττειν σκανδάλου; καὶ τί ταύτης τῆς ἀλογίας χεῖρον γένοιτ' ἄν; Οὐ παύσῃ καὶ τῶν ὑποκριτῶν χείρων γινόμενος, καὶ διπλῆν τὴν ὑπόκρισιν ἐργαζόμενος; καὶ πολλὴν τῆς κακίας ταύτης τὴν ὑπερβολὴν ἐννοῶν, οὐκ αἰσχυνθήσῃ τῆς λέξεως ταύτης τὴν ἔμφασιν; Οὐδὲ γὰρ εἶπεν, ὅτι ὑποκρίνονται ἁπλῶς, ἀλλὰ καὶ καθάψασθαι μειζόνως βουλόμενος, φησίν: Ἀφανίζουσι γὰρ τὰ πρόσωπα αὐτῶν, τουτέστι, διαφθείρουσιν, ἀπολλύουσιν. Εἰ δὲ τοῦτο ἀφανισμὸς προσώπου, τὸ πρὸς κενοδοξίαν ὠχρὸν φαίνεσθαι, τί ἂν εἴποιμεν περὶ τῶν ἐπιτρίμμασι καὶ ὑπογραφαῖς διαφθειρουσῶν τὰ πρόσωπα γυναικῶν, ἐπὶ λύμῃ τῶν ἀκολάστων νέων; Ἐκεῖνοι μὲν γὰρ ἑαυτοὺς βλάπτουσι μόνον: αὗται δὲ καὶ ἑαυτὰς καὶ τοὺς ὁρῶντας. Διὸ χρὴ καὶ ταύτην κἀκείνην φεύγειν τὴν λύμην ἐκ πολλοῦ τοῦ περιόντος. Οὐδὲ γὰρ μόνον μὴ ἐπιδείκνυσθαι, ἀλλὰ καὶ σπουδάζειν λανθάνειν ἐκέλευσεν: ὅπερ καὶ ἔμπροσθεν ἐποίησε. Καὶ ἐπὶ μὲν τῆς ἐλεημοσύνης οὐχ ἁπλῶς αὐτὸ τέθεικεν, ἀλλ' εἰπὼν, Προσέχετε μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων, προσέθηκε, πρὸς τὸ θεαθῆναι αὐτοῖς: ἐπὶ δὲ τῆς νηστείας καὶ τῆς εὐχῆς οὐδὲν τοιοῦτον διώρισε. Τί δήποτε; Ὅτι ἐλεημοσύνην μὲν ἀδύνατον πάντη λαθεῖν: εὐχὴν δὲ καὶ νηστείαν, δυνατόν. Ὥσπερ οὖν εἰπὼν, Μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, οὐ περὶ χειρῶν ἔλεγεν, ἀλλὰ περὶ τοῦ δεῖν μετὰ ἀκριβείας ἅπαντας λανθάνειν: καὶ κελεύσας εἰς τὸ ταμιεῖον εἰσιέναι, οὐ πάντως, οὐδὲ προηγουμένως ἐκεῖ μόνον ἐπέταξεν εὔχεσθαι, ἀλλὰ τὸ αὐτὸ πάλιν ᾐνίξατο: οὕτω καὶ ἐνταῦθα ἀλείφεσθαι κελεύσας, οὐχ ἵνα ἀλειφώμεθα πάντως ἐνομοθέτησεν: ἐπεὶ πάντες εὑρεθησόμεθα τὸν νόμον παραβαίνοντες τοῦτον, καὶ πρό γε πάντων οἱ μάλιστα αὐτὸν φυλάττειν ἐσπουδακότες, οἱ τῶν μοναχῶν δῆμοι, οἱ τὰ ὄρη κατειληφότες. Οὐ τοίνυν τοῦτο ἐπέταξεν: ἀλλ' ἐπειδὴ τοῖς παλαιοῖς ἔθος ἀλείφεσθαι συνεχῶς ἦν εὐφραινομένοις καὶ χαίρουσι (καὶ τοῦτο ἀπὸ τοῦ Δαυῒδ καὶ ἀπὸ τοῦ Δανιὴλ ἄν τις κατίδοι σαφῶς), εἶπεν ἀλείφεσθαι, οὐχ ἵνα πάντως τοῦτο ποιῶμεν, ἀλλ' ἵνα διὰ πάντων σπουδάζωμεν μετὰ ἀκριβείας πολλῆς κρύπτειν τὸ κτῆμα τοῦτο. Καὶ ἵνα μάθῃς ὅτι τοῦτό ἐστιν, αὐτὸς τοῦτο, ὅπερ διὰ τῶν λόγων ἐπέταξε, διὰ τῶν ἔργων ἐπιδειξάμενος, καὶ νηστεύσας τεσσαράκοντα ἡμέρας, καὶ μετὰ τοῦ λαθεῖν νηστεύσας, οὔτε ἠλείψατο, οὔτε ἐνίψατο: ἀλλ' ὅμως καὶ ταῦτα μὴ ποιήσας, μάλιστα πάντων χωρὶς κενοδοξίας τὸ πᾶν ἤνυσεν. Ὃ δὴ καὶ ἡμῖν ἐπιτάττει, καὶ τοὺς ὑποκριτὰς εἰς μέσον ἀγαγὼν, καὶ διπλῇ παραγγελίᾳ τοὺς ἀκούοντας ἀποτρέψας. Καὶ ἕτερόν τι διὰ τῆς προσηγορίας ταύτης ᾐνίξατο, τῆς τῶν ὑποκριτῶν λέγω. Οὐ γὰρ μόνον τῷ τὸ πρᾶγμα εἶναι καταγέλαστον, οὐδὲ τῷ ζημίαν ἔχειν ἐσχάτην, ἀλλὰ καὶ τῷ πρόσκαιρον δεῖξαι τὴν τοιαύτην ἀπάτην, ἀπάγει τῆς πονηρᾶς ἐπιθυμίας. Ὁ γὰρ ὑποκριτὴς μέχρι τότε φαίνεται λαμπρὸς, ἕως ἂν τὸ θέατρον κάθηται: μᾶλλον δὲ οὐδὲ τότε παρὰ πᾶσιν. Ἴσασι γὰρ οἱ πλείους τῶν θεωμένων, τίς ὢν τίνα ὑποκρίνεται. Πλὴν ἀλλὰ τοῦ θεάτρου λυθέντος, σαφέστερον ἅπασιν ἐκκαλύπτεται. Τοῦτο τοίνυν καὶ τοὺς κενοδόξους ὑπομένειν ἀνάγκη πᾶσα. Καὶ ἐνταῦθα μὲν γὰρ τοῖς πλείοσίν εἰσι κατάδηλοι, ὅτι οὐκ εἰσὶ τοῦτο ὅπερ φαίνονται, ἀλλὰ προσωπεῖον περίκεινται μόνον: πολλῷ δὲ πλέον μετὰ ταῦτα ἁλώσονται, ὅτε πάντα γυμνὰ καὶ τετραχηλισμένα φαίνεται. Καὶ ἑτέρωθεν δὲ πάλιν αὐτοὺς ἀπάγει τῶν ὑποκριτῶν, τῷ δεῖξαι κοῦφον τὸ ἐπίταγμα ὄν. Οὐ γὰρ τὴν νηστείαν ἐπιτείνει, οὐδὲ μείζονα ἐπιδείξασθαι κελεύει, ἀλλὰ μὴ τὸν ἐξ αὐτῆς ἀπολέσαι στέφανον. Ὥστε ὃ μὲν δοκεῖ φορτικὸν εἶναι, κοινὸν ἡμῖν καὶ τοῖς ὑποκριταῖς: νηστεύουσι γὰρ κἀκεῖνοι: ὃ δέ ἐστι κουφότατον, τὸ καμόντας μὴ ἀπολέσαι τὸν μισθὸν, τοῦτό ἐστιν ὃ κελεύω, φησί: τοῖς μὲν πόνοις οὐδὲν προστιθεὶς, τοὺς δὲ μισθοὺς ἡμῖν συνάγων μετὰ ἀσφαλείας ἁπάσης, καὶ οὐκ ἀφιεὶς ἀστεφανώτους ἀπελθεῖν, καθάπερ ἐκείνους. Καὶ οὐδὲ τοὺς ἐν τοῖς Ὀλυμπιακοῖς ἀγῶσι παλαίοντας μιμεῖσθαι ἐθέλουσιν, οἳ, τοσούτου καθημένου δήμου καὶ ἀρχόντων τοσούτων, ἑνὶ βούλονται ἀρέσαι τῷ βραβεύοντι τὴν νίκην αὐτοῖς, καίτοι πολλῷ ὄντι καταδεεστέρῳ: σὺ δὲ διπλῆν ἔχων τὴν ἀφορμὴν τοῦ τὴν νίκην ἐπιδείκνυσθαι ἐκείνῳ, τῷ καὶ αὐτὸν εἶναι τὸν βραβεύοντα, καὶ τῷ πάντων ἀσυγκρίτως ὑπερέχειν τῶν ἐν τῷ θεάτρῳ καθημένων, ἑτέροις ἐπιδείκνυσαι τοῖς οὐ μόνον οὐδὲν ὠφελοῦσιν, ἀλλὰ καὶ τὰ μέγιστά σε παραβλάπτουσι. βʹ. Πλὴν οὐδὲ τοῦτο κωλύω, φησίν. Εἰ δὲ καὶ ἀνθρώποις ἐπιδείξασθαι βούλει, ἀνάμεινον, καὶ ἐγώ σοι καὶ τοῦτο μετὰ πλείονος παρέξομαι τῆς περιουσίας, καὶ πολλοῦ τοῦ κέρδους. Νῦν μὲν γάρ σε ἀποῤῥήγνυσι τῆς πρός με δόξης τοῦτο, ὥσπερ οὖν συγκολλᾷ τὸ τούτων ὑπερορᾷν: τότε δὲ πάντων ἀπολαύσῃ μετὰ ἀδείας ἁπάσης, οὐ μικρὸν καὶ πρὸ ἐκείνων καὶ ἐνταῦθα καρπωσόμενος, τὸ πᾶσαν καταπατῆσαι τὴν ἀνθρωπίνην δόξαν, καὶ τῆς χαλεπῆς τῶν ἀνθρώπων ἐλευθερωθῆναι δουλείας, καὶ γνήσιον γενέσθαι τῆς ἀρετῆς ἐργάτην. Ὡς νῦν γε οὕτω διακείμενος, ἂν ἐν ἐρημίᾳ γένῃ, πάσης ἔρημος ἔσῃ τῆς ἀρετῆς, οὐκ ἔχων τοὺς θεωροῦντας. Ὃ καὶ αὐτὴν ὑβρίζοντός ἐστι τὴν ἀρετὴν, εἴγε μὴ δι' αὐτὴν, ἀλλὰ διὰ τὸν σχοινοστρόφον, καὶ τὸν χαλκοτύπον, καὶ τὸν πολὺν τῶν ἀγοραίων δῆμον μέλλοις αὐτὴν μετιέναι, ἵνα καὶ οἱ κακοὶ, καὶ οἱ πόῤῥω ταύτης ὄντες σε θαυμάσωσι: καὶ τοὺς ἐχθροὺς αὐτῆς καλεῖς ἐπὶ τὴν ἐπίδειξιν αὐτῆς καὶ τὴν θεωρίαν: ὥσπερ ἂν εἴ τις σωφρονεῖν ἕλοιτο, μὴ διὰ τὸ τῆς σωφροσύνης καλὸν, ἀλλ' ἵνα ἐπιδείξηται τοῖς ἡταιρηκόσι. Καὶ σὺ τοίνυν οὐκ ἂν εἴλου τὴν ἀρετὴν, εἰ μὴ διὰ τοὺς ἐχθροὺς τῆς ἀρετῆς: δέον αὐτὴν καὶ ἐντεῦθεν θαυμάσαι, ὅτι καὶ τοὺς ἐχθροὺς ἐπαινέτας ἔχει: θαυμάσαι δὲ, ὡς χρὴ, μὴ δι' ἑτέρους, ἀλλὰ δι' αὐτήν. Ἐπεὶ καὶ ἡμεῖς, ὅταν μὴ δι' ἑαυτοὺς, ἀλλὰ δι' ἑτέρους φιλώμεθα, ὕβριν τὸ πρᾶγμα νομίζομεν. Τοῦτο τοίνυν καὶ ἐπὶ τῆς ἀρετῆς λογίζου: καὶ μήτε δι' ἑτέρους αὐτὴν δίωκε, μήτε δι' ἀνθρώπους ὑπάκουε τῷ Θεῷ, ἀλλὰ διὰ τὸν Θεὸν ἀνθρώποις: ὡς ἂν τὸ ἐναντίον ποιῇς, κἂν μετιέναι δοκῇς ἀρετὴν, ὁμοίως τῷ μὴ μετιόντι παρώξυνας. Ὥσπερ γὰρ ἐκεῖνος τῷ μὴ ποιῆσαι παρήκουσεν, οὕτω καὶ σὺ τῷ παρανόμως ποιῆσαι. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς. Ἐπειδὴ γὰρ τὸ τῆς κενοδοξίας ἐξέβαλε νόσημα, εὐκαίρως λοιπὸν καὶ τὸν περὶ ἀκτημοσύνης εἰσάγει λόγον. Οὐδὲν γὰρ οὕτω χρημάτων ἐρᾷν παρασκευάζει, ὡς ὁ τῆς δόξης ἔρως. Διὰ γοῦν τοῦτο καὶ τὰς τῶν ἀνδραπόδων ἀγέλας, καὶ τὸν ἐσμὸν τῶν εὐνούχων, καὶ τοὺς χρυσοφοροῦντας ἵππους, καὶ τὰς ἀργυρᾶς τραπέζας, καὶ τὰ ἄλλα τὰ καταγελαστότερα ἐπινοοῦσιν ἄνθρωποι: οὐχ ἵνα χρείαν πληρώσωσιν, οὐδ' ἵνα ἡδονῆς ἀπολαύσωσιν, ἀλλ' ἵνα τοῖς πολλοῖς ἐπιδείξωνται. Ἀνωτέρω μὲν οὖν, ὅτι ἐλεεῖν δεῖ μόνον ἔλεγεν: ἐνταῦθα δὲ καὶ πόσον ἐλεεῖν χρὴ δείκνυσιν, εἰπὼν, Μὴ θησαυρίζετε. Ἐπειδὴ γὰρ οὐκ ἐνῆν ἐξ ἀρχῆς ἀθρόον τὸν περὶ τῆς ὑπεροψίας τῶν χρημάτων εἰσαγαγεῖν λόγον διὰ τὴν τυραννίδα τοῦ πάθους, κατὰ μικρὸν αὐτὸν διατεμὼν καὶ ἐλευθερώσας, ἐνίησιν ἐν τῇ τῶν ἀκροατῶν διανοίᾳ, ὥστε εὐπαράδεκτον γενέσθαι. Διὰ δὴ τοῦτο πρῶτον μὲν ἔλεγε, Μακάριοι οἱ ἐλεήμονες: μετὰ δὲ τοῦτο, Ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου: καὶ μετ' ἐκεῖνο πάλιν, Ἐάν τίς σοι θέλῃ κριθῆναι, καὶ τὸν χιτῶνά σου λαβεῖν, δὸς αὐτῷ καὶ τὸ ἱμάτιον: ἐνταῦθα δὲ τὸ πολλῷ μεῖζον πάντων ἐκείνων. Ἐκεῖ μὲν γὰρ εἶπεν, ὅτι Ἂν δίκην ἐπικειμένην ἴδῃς, τοῦτο ποίησον: τοῦ γὰρ μάχεσθαι ἔχοντα βέλτιον τὸ μὴ ἔχοντα ἀπηλλάχθαι μάχης. Ἐνταῦθα δὲ οὔτε ἀντίδικον, οὔτε τὸν κρινόμενον θεὶς, οὔτε ἄλλου οὐδενὸς τοιούτου μνημονεύσας, αὐτὴν καθ' ἑαυτὴν διδάσκει τὴν τῶν χρημάτων ὑπεροψίαν, δεικνὺς ὅτι οὐ διὰ τοὺς ἐλεουμένους τοσοῦτον, ὅσον διὰ τὸν διδόντα ταῦτα νομοθετεῖ: ἵνα κἂν μηδεὶς ᾖ ὁ ἀδικῶν καὶ ἕλκων εἰς δικαστήριον, καὶ οὕτω καταφρονῶμεν τῶν ὄντων, παρέχοντες αὐτὰ τοῖς δεομένοις. Καὶ οὐδὲ ἐνταῦθα τὸ ὅλον τέθεικεν, ἀλλὰ καὶ ἐνταῦθα ἠρέμα, καίτοιγε τοὺς ἀγῶνας τοὺς περὶ τούτων μετὰ πολλῆς ἐν τῇ ἐρήμῳ τῆς ὑπερβολῆς ἐπιδειξάμενος. Ἀλλ' ὅμως οὐ τίθησι τοῦτο, οὐδὲ εἰς μέσον ἄγει: οὐδέπω γὰρ ἐκκαλύψαι καιρὸς ἦν: ἀλλὰ λογισμοὺς ἐξετάζει τέως, συμβούλου μᾶλλον ἢ νομοθέτου τάξιν ἐν τοῖς περὶ τούτων φυλάττων λόγοις. Εἰπὼν γὰρ, Μὴ θησαυρίζετε ἐπὶ τῆς γῆς, ἐπήγαγεν: Ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύττουσι καὶ κλέπτουσι. Τέως δείκνυσι τοῦ ἐνταῦθα θησαυροῦ τὴν βλάβην, καὶ τοῦ ἐκεῖ τὴν ὠφέλειαν, καὶ ἀπὸ τοῦ τόπου, καὶ ἀπὸ τῶν λυμαινομένων. Καὶ οὐδὲ μέχρι τούτου ἵσταται, ἀλλὰ καὶ ἕτερον ἐπάγει λογισμόν. Καὶ πρῶτον, ἀφ' ὧν μάλιστα δεδοίκασιν, ἀπὸ τούτων αὐτοὺς προτρέπει. Τί γὰρ δέδοικας; φησί: μὴ ἀναλωθῇ τὰ χρήματα, ἐὰν ἐλεημοσύνην δῷς; Οὐκοῦν δὸς ἐλεημοσύνην, καὶ τότε οὐκ ἀναλωθήσεται: καὶ τὸ δὴ μεῖζον, ὅτι οὐ μόνον οὐκ ἀναλωθήσεται, ἀλλ' ὅτι καὶ προσθήκην λήψεται πλείονα: καὶ γὰρ τὰ ἐν τοῖς οὐρανοῖς προστίθεται. Ἀλλὰ τέως αὐτὸ οὐ λέγει, ἀλλ' ὕστερον αὐτὸ τίθησι. γʹ. Τέως δὲ ὃ μάλιστα αὐτοὺς προτρέψαι ἡδύνατο, τοῦτο εἰς μέσον ἄγει, τὸ μένειν ἀνάλωτον αὐτοῖς τὸν θησαυρὸν, καὶ ἑκατέρωθεν αὐτοὺς ἐφέλκεται. Οὐδὲ γὰρ εἶπεν, ὅτι Ἐὰν δῷς ἐλεημοσύνην, τηρεῖται μόνον, ἀλλὰ καὶ τὸ ἐναντίον ἠπείλησεν, ὅτι καὶ Ἐὰν μὴ δῷς, ἀπόλλυται. Καὶ ὅρα τὴν ἄφατον σύνεσιν. Οὐδὲ γὰρ εἶπεν, ὅτι Καὶ ἑτέροις αὐτὰ καταλιμπάνεις: ἐπεὶ καὶ τοῦτο ἡδὺ τοῖς ἀνθρώποις: ἀλλ' ὅμως ἑτέρωθεν αὐτοὺς φοβεῖ, δεικνὺς ὅτι οὐδὲ τούτου τυγχάνουσι: κἂν γὰρ ἄνθρωποι μὴ ἀδικήσωσιν, εἰσὶν οἱ ἀδικοῦντες πάντως, ὁ σὴς καὶ ἡ βρῶσις. Εἰ γὰρ καὶ σφόδρα εὐάλωτος εἶναι δοκεῖ αὕτη ἡ λύμη, ἀλλ' ὅμως ἄμαχός ἐστι καὶ ἀκάθεκτος: κἂν ὁτιοῦν ἐπινοήσῃς, οὐ δυνήσῃ ταύτην ἐπισχεῖν τὴν βλάβην. Τί οὖν; τὸ χρυσίον σὴς ἀφανίζει; Εἰ καὶ μὴ σὴς, ἀλλὰ κλέπται. Τί οὖν; ἅπαντες ἐσυλήθησαν; Εἰ καὶ μὴ πάντες, ἀλλ' οἱ πλείους. Διὰ δὴ τοῦτο καὶ ἕτερον, ὅπερ ἔφθην εἰπὼν, ἐπάγει λογισμὸν, λέγων: Ὅπου ὁ θησαυρὸς τοῦ ἀνθρώπου, ἐκεῖ καὶ ἡ καρδία αὐτοῦ. Κἂν γὰρ μηδὲν τούτων γένηται, φησὶν, οὐ μικρὰν ὑποστήσῃ βλάβην, τοῖς κάτω προσηλωμένος, καὶ δοῦλος ἀντ' ἐλευθέρου γινόμενος, καὶ τῶν οὐρανίων ἐκπίπτων, καὶ μηδὲν τῶν ὑψηλῶν ἐννοῆσαι δυνάμενος, ἀλλὰ πάντα χρήματα καὶ τόκους καὶ δανείσματα καὶ κέρδη καὶ καπηλείας ἀνελευθέρους: οὗ τί γένοιτ' ἂν ἀθλιώτερον; Καὶ γὰρ ἀνδραπόδου παντὸς ὁ τοιοῦτος διακείσεται χεῖρον, τυραννίδα χαλεπωτάτην ἐπισπώμενος, καὶ τὸ πάντων καιριώτατον προδοὺς, τὴν εὐγένειαν τοῦ ἀνθρώπου καὶ τὴν ἐλευθερίαν. Ὅσα γὰρ ἄν τίς σοι διαλέγηται, τῆς διανοίας προσηλωμένης τοῖς χρήμασιν, οὐδὲν ἀκοῦσαι δυνήσῃ τῶν σοι προσηκόντων: ἀλλ' ὥσπερ κύων τάφῳ προσδεδεμένος ἁπάσης ἁλύσεως χαλεπώτερον τῇ τῶν χρημάτων τυραννίδι, κατὰ τῶν προσιόντων ἁπάντων ὑλακτῶν, ἓν ἔργον τοῦτο ἔχεις διηνεκὲς, τὸ τηρεῖν ἑτέροις τὰ κείμενα: οὗ τί γένοιτ' ἂν ἀθλιώτερον; Ἀλλ' ὅμως ἐπειδὴ τοῦτο ὑψηλότερον ἦν τῆς τῶν ἀκροωμένων διανοίας: καὶ οὔτε ἡ βλάβη αὐτοῦ τοῖς πολλοῖς εὐσύνοπτος, οὔτε τὸ κέρδος φανερὸν, ἀλλὰ φιλοσοφωτέρας ἐδεῖτο γνώμης, ὥστε ἑκάτερα ταῦτα συνιδεῖν: τέθεικε μὲν αὐτὸ μετ' ἐκεῖνα τὰ δῆλα, εἰπών: Ὅπου ὁ θησαυρὸς τοῦ ἀνθρώπου, ἐκεῖ καὶ ἡ καρδία αὐτοῦ: ποιεῖ δὲ αὐτὸ σαφέστερον πάλιν, ἀπὸ τῶν νοητῶν ἐπὶ τὰ αἰσθητὰ ἐξάγων τὸν λόγον, καὶ λέγων: Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. Ὃ δὲ λέγει, τοιοῦτόν ἐστι: Μὴ κατορύξῃς χρυσίον ἐν τῇ γῇ, μηδὲ ἄλλο τι τῶν τοιούτων μηδέν: τῷ γὰρ σητὶ καὶ τῇ βρώσει καὶ τοῖς κλέπταις αὐτὰ συνάγεις. Ἐὰν δὲ καὶ ταύτας διαφύγῃς τὰς βλάβας, τὸ δουλωθῆναί σου τὴν καρδίαν, καὶ προσηλωθῆναι τοῖς κάτω πᾶσιν, οὐ διαφεύξῃ: Ὅπου γὰρ ἂν ᾖ ὁ θησαυρὸς, ἐκεῖ καὶ ἡ καρδία σου. Ὥσπερ οὖν εἰς τὸν οὐρανὸν ἀποτιθέμενος, οὐ τοῦτο καρποῦσαι μόνον, τὸ τυχεῖν τῶν ἐπὶ τούτοις ἐπάθλων, ἀλλ' ἐντεῦθεν ἤδη τὸν μισθὸν λαμβάνεις, ἐκεῖ μεθορμιζόμενος, καὶ τὰ ἐκεῖ φρονῶν, καὶ ὑπὲρ τῶν ἐκεῖ μεριμνῶν: ὅπου γὰρ ἀπέθου τὸν θησαυρὸν, εὔδηλον ὅτι καὶ τὴν διάνοιαν μετατίθης. Οὕτως ἂν ἐπὶ τῆς γῆς τοῦτο ποιήσῃς, τἀναντία πείσῃ. Εἰ δὲ ἀσαφές σοι τὸ εἰρημένον, ἄκουσον τῶν ἑξῆς: Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. Ἐὰν οὖν ὁ ὀφθαλμός σου ἁπλοῦς ᾗ, ὅλον τὸ σῶμά σου φωτεινὸν ἔσται: ἐὰν δὲ ὁ ὀφθαλμός σου πονηρὸς ᾖ, ὅλον τὸ σῶμά σου σκοτεινὸν ἔσται. Εἰ δὲ τὸ φῶς τὸ ἐν σοὶ σκότος ἐστὶ, τὸ σκότος πόσον. Ἐπὶ τὰ αἰσθητότερα ἐξάγει τὸν λόγον. Ἐπειδὴ γὰρ ἐμνημόνευσε τοῦ νοῦ, ὡς καταδουλουμένου καὶ αἰχμαλωτιζομένου, τοῦτο δὲ οὐ πολλοῖς εὐσύνοπτον ἦν, ἐπὶ τὰ ἔξω καὶ πρὸ τῶν ὀφθαλμῶν κείμενα τὴν διδασκαλίαν μετατίθησιν, ἵνα ἀπὸ τούτων καὶ περὶ ἐκείνων νοήσωσιν. Εἰ γὰρ μὴ οἶσθα, φησὶ, τί ποτέ ἐστι βλάβη νοῦ, ἀπὸ τῶν σωματικῶν τοῦτο καταμάνθανε: ὅπερ γάρ ἐστιν ὁ ὀφθαλμὸς τῷ σώματι, τοῦτο ὁ νοῦς τῇ ψυχῇ. Ὥσπερ οὖν οὐκ ἂν ἕλοιο χρυσοφορεῖν, καὶ σηρικὰ περιβεβλῆσθαι ἱμάτια, καὶ πεπηρῶσθαί σου τοὺς ὀφθαλμοὺς, ἀλλὰ τὴν ὑγείαν τὴν τούτων ἁπάσης τῆς τοιαύτης περιουσίας ποθεινοτέραν εἶναι νομίζεις (ἂν γὰρ αὐτὴν ἀπολέσῃς καὶ διαφθείρῃς, οὐδέν σοι τῆς λοιπῆς ὄφελος ζωῆς: ὥσπερ γὰρ τῶν ὀφθαλμῶν τυφλωθέντων, τὸ πολὺ τῆς τῶν λοιπῶν μελῶν ἐνεργείας οἴχεται, τοῦ φωτὸς αὐτοῖς σβεσθέντος, οὕτω καὶ τῆς διανοίας διαφθαρείσης, μυρίων ἡ ζωή σου κακῶν ἐμπλησθήσεται): καθάπερ οὖν ἐν σώματι τοῦτο σκοποῦμεν, ὥστε τὸν ὀφθαλμὸν ἔχειν ὑγιῆ, οὕτω καὶ ἐν τῇ ψυχῇ τὸν νοῦν. Ἂν δὲ τοῦτον πηρώσωμεν, τὸν καὶ τοῖς ἄλλοις ὀφείλοντα παρέχειν τὸ φῶς, πόθεν διαβλέψωμεν λοιπόν; Ὥσπερ γὰρ ὁ τὴν πηγὴν ἀνελὼν, καὶ τὸν ποταμὸν ἐξήρανεν, οὕτως ὁ τὸν νοῦν ἀφανίσας, πᾶσαν αὐτοῦ τὴν ἐν τῇ ζωῇ ταύτῃ πρᾶξιν ἐθόλωσε. Διό φησιν, Εἰ τὸ φῶς τὸ ἐν σοὶ σκότος, τὸ σκότος πόσον; Ὅταν γὰρ ὁ κυβερνήτης ὑποβρύχιος γένηται, καὶ ὁ λύχνος σβεσθῇ, καὶ ὁ ἡγεμὼν αἰχμάλωτος γένηται, ποία λοιπὸν ἔσται τοῖς ὑπηκόοις ἐλπίς; δʹ. Διὰ δὴ τοῦτο ἀφεὶς εἰπεῖν νῦν τὰς ἐπιβουλὰς τὰς διὰ τὸν πλοῦτον, τὰς μάχας, τὰς δίκας: (ᾐνίξατο μὲν γὰρ αὐτὰς ἀνωτέρω εἰπών: Παραδώσει σε ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ:) τὰ πάντων χαλεπώτερα τούτων συμβαίνοντα πάντως θεὶς, οὕτως ἀπάγει τῆς πονηρᾶς ἐπιθυμίας. Τοῦ γὰρ τὸ δεσμωτήριον οἰκῆσαι πολλῷ χαλεπώτερον τὸ δεδουλῶσθαι τὸν νοῦν τῷ νοσήματι τούτῳ: καὶ τὸ μὲν οὐ πάντως συμβαίνει, τὸ δὲ ἐφεξῆς συγκεκλήρωται τῇ τῶν χρημάτων ἐπιθυμίᾳ. Διόπερ αὐτὸ μετ' ἐκεῖνο τίθησιν, ἅτε χαλεπώτερον ὂν, καὶ πάντως συμβαῖνον. Ὁ γὰρ Θεὸς, φησὶν, ἔδωκεν ἡμῖν νοῦν, ἵνα τὴν ἄγνοιαν διασκεδάσωμεν, καὶ τὴν τῶν πραγμάτων κρίσιν ὀρθὴν ἔχωμεν, καὶ πρὸς τὰ λυποῦντα πάντα καὶ ἐπιβλαβῆ τούτῳ ὥσπερ ὅπλῳ τινὶ καὶ φωτὶ χρώμενοι, μένωμεν ἐν ἀσφαλείᾳ. Ἡμεῖς δὲ προδίδομεν τὴν δωρεὰν διὰ τὰ περιττὰ καὶ ἀνόνητα. Τί γὰρ ὄφελος στρατιωτῶν χρυσοφορούντων, ὅταν ὁ στρατηγὸς αἰχμάλωτος ἕλκηται; τί κέρδος νηὸς καλλωπιζομένης, ὅταν ὁ κυβερνήτης ὑποβρύχιος γένηται; τί δὲ σώματος εὖ συγκειμένου πλέον, ὅταν οἱ ὀφθαλμοὶ τῆς ὄψεως ὦσιν ἐκκεκομμένοι; Ὥσπερ οὖν τὸν ἰατρὸν τὸν ὀφείλοντα ὑγιαίνειν, ἵνα λύῃ τὰς νόσους, ἄν τις ἐμβαλὼν εἰς νόσον, εἰς ἀργυρᾶν κελεύσῃ κεῖσθαι κλίνην καὶ χρυσοῦν θάλαμον, οὐδὲν ὄφελος ἔσται τοῖς κάμνουσιν: οὕτως ἂν τὸν νοῦν διαφθείρας τὸν δυνάμενον λύειν τὰ πάθη θησαυρῷ παρακαθίσῃς, οὐ μόνον οὐδὲν ὤνησας, ἀλλὰ καὶ τὰ μέγιστα ἐζημίωσας, καὶ πᾶσαν ἔβλαψας τὴν ψυχήν. Εἶδες πῶς δι' ὧν μάλιστα ἐπιθυμοῦσιν ἄνθρωποι τῆς πονηρίας πανταχοῦ, διὰ τούτων αὐτοὺς μάλιστα ἐκείνης ἀπάγει, καὶ πρὸς ἀρετὴν ἐπανάγει; Τίνος γὰρ ἕνεκεν ἐπιθυμεῖς χρημάτων; φησίν: οὐχ ἵνα ἡδονῆς ἀπολαύῃς καὶ τρυφῆς; Τοῦτο μὲν οὖν μάλιστα οὐκ ἔσται σοι ἐντεῦθεν, ἀλλὰ τοὐναντίον ἅπαν. Εἰ γὰρ ὀφθαλμῶν ἐκκοπέντων οὐδενὸς αἰσθανόμεθα τῶν ἡδέων διὰ τὴν συμφορὰν τὴν ἐκεῖθεν, πολλῷ μᾶλλον ἐν τῇ τοῦ νοῦ διαστροφῇ καὶ πηρώσει τοῦτο πεισόμεθα. Τίνος δὲ ἕνεκεν κατορύττεις ἐν τῇ γῇ; ἵνα φυλάττηται μετὰ ἀσφαλείας; Ἀλλὰ κἀνταῦθα πάλιν τοὐναντίον, φησίν. Ὥσπερ οὖν τὸν νηστεύοντα καὶ ἐλεοῦντα καὶ προσευχόμενον πρὸς κενοδοξίαν, ἀφ' ὧν ἐπιθυμεῖ μάλιστα, ἀπὸ τούτων αὐτὸν ἐπεσπάσατο εἰς τὸ μὴ κενοδοξεῖν: (Τίνος γὰρ ἕνεκεν οὕτως εὔχῃ καὶ ἐλεεῖς; φησίν: τῆς παρὰ τῶν ἀνθρώπων δόξης ἐρῶν; οὐκοῦν μὴ οὕτως εὔχου, φησὶ καὶ τότε αὐτῆς τεύξῃ κατὰ τὴν ἡμέραν τὴν μέλλουσαν:) οὕτω καὶ τὸν φιλάργυρον, ἀφ' ὧν μάλιστα ἐσπούδακεν, ἀπὸ τούτων εἷλε. Τί γὰρ βούλει; φησί: τὰ χρήματά σου φυλάττεσθαι, καὶ ἡδονῆς ἀπολαύειν; Ταῦτά σοι ἀμφότερα παρέξομαι μετὰ πολλῆς τῆς περιουσίας, ἐὰν ἐκεῖ καταθῇ τὸ χρυσίον, ὄπου κελεύω. Σαφέστερον μὲν οὖν ἐν τοῖς μετὰ ταῦτα τὴν τοῦ νοῦ βλάβην τὴν ἐντεῦθεν γινομένην ἐπέδειξεν, ὅτε τῶν ἀκανθῶν ἐμνημόνευσε: τέως δὲ καὶ ἐνταῦθα οὐχ ὡς ἔτυχε τοῦτο ᾐνίξατο, δείξας ἐσκοτωμένον τὸν περὶ ταῦτα μαινόμενον. Καὶ καθάπερ οἱ ἐν σκότῳ ὄντες οὐδὲν ὁρῶσι σαφὲς, ἀλλὰ ἄν τε σχοῖνον ἴδωσιν, ὄφιν εἶναι νομίζουσιν, ἄν τε ὄρη καὶ φάραγγας, ἀποτεθνήκασι τῷ δέει: οὕτω καὶ αὐτοὶ τὰ μὴ φοβερὰ τοῖς ὁρῶσι, ταῦτα δι' ὑποψίας ἔχουσι: καὶ γὰρ πενίαν τρέμουσι: μᾶλλον δὲ οὐχὶ πενίαν μόνον, ἀλλὰ καὶ τὴν τυχοῦσαν ζημίαν. Καὶ γὰρ ἂν μικρόν τι παραπολέσωσι, τῶν τῆς ἀναγκαίας ἀπορούντων τροφῆς μᾶλλον ἀλγοῦσι καὶ διακόπτονται. Πολλοὶ γοῦν τῶν πλουτούντων καὶ ἐπὶ βρόχον ἦλθον, τὴν τοιαύτην οὐκ ἐνεγκόντες δυσημερίαν. Καὶ τὸ ὑβρίζεσθαι δὲ καὶ τὸ ἐπηρεάζεσθαι οὕτως ἀφόρητον αὐτοῖς εἶναι δοκεῖ, ὡς καὶ διὰ τοῦτο πάλιν τῆς παρούσης πολλοὺς ἀποῤῥαγῆναι ζωῆς. Πρὸς γὰρ πάντα μαλακοὺς αὐτοὺς ὁ πλοῦτος ἐποίησε, πλὴν τῆς αὐτοῦ διακονίας. Ὅταν γὰρ αὐτῷ δουλεύειν κελεύῃ, καὶ φόνων κατατολμῶσι, καὶ μαστίγων. καὶ ὀνειδῶν, καὶ αἰσχύνης ἁπάσης. Ὅπερ τῆς ἐσχάτης ἐστὶν ἀθλιότητος, ἐν μὲν οἷς δεῖ φιλοσοφεῖν, πάντων εἶναι μαλακωτέρους: ἐν δὲ οἷς εὐλαβεστέρους εἶναι ἐχρῆν, ἀναισχυντοτέρους πάλιν καὶ ἰταμωτέρους γίνεσθαι. Καὶ γὰρ τὸ αὐτὸ συμβαίνει τούτοις, οἷον ἂν εἴ τις πάθοι τὰ ὄντα πάντα ἀναλώσας εἰς τὰ μὴ δέοντα. Ὁ γὰρ τοιοῦτος, τοῦ καιροῦ τῆς ἀναγκαίας δαπάνης ἐπιστάντος, οὐδὲν ἔχων ἐπιδοῦναι, τὰ ἀνήκεστα πάσχει δεινὰ, πάντων τῶν αὐτοῦ προαναλωθέντων κακῶς. εʹ. Καὶ καθάπερ οἱ ἐπὶ τῆς σκηνῆς τὰς πονηρὰς τέχνας εἰδότες ἐκείνας, ἐν μὲν ταύταις πολλὰ τῶν παραδόξων καὶ ἐπικινδύνων ὑπομένουσιν, ἐν δὲ ἑτέροις χρησίμοις καὶ ἀναγκαίοις πράγμασι πάντων εἰσὶ καταγελαστότεροι: οὕτω καὶ οὗτοι. Καὶ γὰρ οἱ ἐπὶ σχοίνου τεταμένης βαδίζοντες, τοσαύτην ἀνδρείαν ἐπιδεικνύμενοι, ἡνίκα ἄν τι τῶν ἀναγκαίων τόλμαν ἀπαιτῇ καὶ ἀνδρείαν, οὐδὲ ἐννοῆσαί τι δύνανται ἢ ἀνέχονται τοιοῦτον. Οὕτω δὴ καὶ οἱ πλουτοῦντες, πάντα ὑπὲρ χρημάτων τολμῶντες, ὑπὲρ τοῦ φιλοσοφεῖν οὐ μικρὸν, οὐ μέγα τι τοιοῦτον ὑπομεῖναι ἀνέχονται. Καὶ καθάπερ ἐκεῖνοι καὶ σφαλερὸν καὶ ἀκερδὲς πρᾶγμα μεταχειρίζουσιν: οὕτω καὶ οὗτοι κινδύνους μὲν ὑπομένουσι πολλοὺς καὶ κρημνοὺς, εἰς οὐδὲν δὲ χρήσιμον ἀπαντῶσι τέλος, καὶ διπλοῦν ὑπομένουσι σκότος, ἀπό τε τῆς τοῦ νοῦ διαστροφῆς πεπηρωμένοι, ἀπό τε τῆς τῶν φροντίδων ἀπάτης πολλὴν τὴν ἀχλὺν ὑπομένοντες. Διόπερ οὐδὲ διαβλέψαι ῥᾳδίως δύνανται. Ὁ μὲν γὰρ ἐν σκότῳ ὢν, μόνον ἡλίου φανέντος ἀπαλλάττεται τοῦ σκότους: ὁ δὲ τὰς ὄψεις πεπηρωμένος, οὐδὲ ἡλίου φανέντος: ὃ δὴ καὶ οὗτοι πεπόνθασι. Οὐδὲ γὰρ τοῦ ἡλίου τῆς δικαιοσύνης λάμψαντος καὶ παραινοῦντος ἀκούουσιν, ἀποκλείσαντος αὐτοῖς τοὺς ὀφθαλμοὺς τοῦ πλούτου. Διὸ καὶ διπλοῦν σκότος ὑπομένουσι: τὸ μὲν ἐξ ἑαυτῶν, τὸ δὲ ἐκ τοῦ μὴ προσέχειν τῷ διδασκάλῳ. Προσέχωμεν τοίνυν αὐτῷ μετὰ ἀκριβείας, ἵνα ὀψὲ γοῦν ποτε ἀναβλέψωμεν. Καὶ πῶς ἀναβλέψαι δυνατόν; Ἐὰν μάθῃς πῶς ἐτυφλώθης. Πῶς οὖν ἐτυφλώθης; Ἀπὸ τῆς πονηρᾶς ἐπιθυμίας. Καθάπερ γὰρ κόρῃ καθαρᾷ χυμὸς ἐπιῤῥεύσας πονηρὸς ὁ τῶν χρημάτων ἔρως, πυκνὴν τὴν νεφέλην ἐποίησεν. Ἀλλὰ καὶ διασκεδασθῆναι καὶ ῥαγῆναι τὴν νεφέλην ταύτην ῥᾴδιον, ἐὰν τὴν ἀκτῖνα τῆς τοῦ Χριστοῦ δεξώμεθα διδασκαλίας: ἂν ἀκούσωμεν αὐτοῦ παραινοῦντος καὶ λέγοντος: Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς. Καὶ τί μοι, φησὶ, πλέον ἀπὸ τῆς ἀκροάσεως, ὅταν ὑπὸ τῆς ἐπιθυμίας κατέχωμαι; Μάλιστα μὲν οὖν καὶ τὴν ἐπιθυμίαν ἡ συνεχὴς ἀκρόασις καταλῦσαι δυνήσεται. Ἂν δ' ἄρα ἐπιμένῃς κατεχόμενος, ἐννόησον ὅτι οὐδὲ ἐπιθυμία τὸ πρᾶγμά ἐστι. Ποία γὰρ ἐπιθυμία, δουλεύειν χαλεπῶς, καὶ ὑποκεῖσθαι τυραννίδι, καὶ δεδέσθαι πανταχόθεν, καὶ ἐν σκότῳ διατρίβειν, καὶ θορύβου γέμειν, καὶ πόνους ὑπομένειν ἀκερδεῖς, καὶ ἑτέροις φυλάττειν τὰ χρήματα, πολλάκις δὲ καὶ ἐχθροῖς; Ποίας ταῦτα ἐπιθυμίας ἄξια; ποίας δὲ οὐ φυγῆς καὶ δρόμων; Ποία ἐπιθυμία, θησαυρὸν ἀποτίθεσθαι μεταξὺ κλεπτῶν; Εἰ γὰρ ὅλως ἐπιθυμεῖς χρημάτων, μετάθες ἔνθα δύναται μένειν ἀσφαλῆ καὶ ἀνεπηρέαστα. Ὡς ἅ γε νῦν ποιεῖς, οὐ χρημάτων ἐπιθυμοῦντός ἐστιν, ἀλλὰ δουλείας, καὶ ἐπηρείας, καὶ ζημίας, καὶ ὀδύνης διηνεκοῦς. Σὺ δὲ, ἂν μέν τις ἀνθρώπων ἐπὶ τῆς γῆς τόπον ἀνεπηρέαστον δείξῃ, κἂν εἰς αὐτὴν ἐξαγάγῃ τὴν ἔρημον, ὑποσχόμενος ἀσφάλειαν τῇ φυλακῇ τῶν χρημάτων, οὐ κατοκνεῖς, οὐδὲ ἀναδύῃ, ἀλλὰ καὶ ἐμπιστεύεις, καὶ ἐκβάλλεις ἐκεῖ τὰ χρήματα: τοῦ Θεοῦ δὲ ἀντὶ ἀνθρώπων ὑπισχνουμένου σοι τοῦτο, καὶ οὐχὶ τὴν ἔρημον, ἀλλὰ τὸν οὐρανὸν προτιθέντος, τὰ ἐναντία καταδέχῃ. Καίτοιγε κἂν μυριάκις ἐν ἀσφαλείᾳ γένηται κάτω, τῆς φροντίδος οὐδέποτε ἐλεύθερος γενέσθαι δυνήσῃ. Κἂν γὰρ μὴ ἀπολέσῃς, τοῦ φροντίζειν μὴ ἀπολέσῃς οὐδέποτε ἀπαλλαγήσῃ. Ἐκεῖ δὲ οὐδὲν ὑποστήσῃ τούτων: καὶ τὸ δὴ πλέον, ὅτι οὐ κατορύττεις τὸ χρυσίον μόνον, ἀλλὰ καὶ φυτεύεις. Τὸ γὰρ αὐτὸ καὶ θησαυρός ἐστι καὶ σπόρος: μᾶλλον δὲ ἑκατέρων τούτων πλέον. Ὁ μὲν γὰρ σπόρος οὐ μένει διαπαντὸς, τοῦτο δὲ μένει διηνεκῶς. Πάλιν ὁ θησαυρὸς οὐ βλαστάνει, οὗτος δὲ ἀθανάτους σοι φέρει καρπούς. Εἰ δὲ τὸν χρόνον μοι λέγεις, καὶ τὴν ἀναβολὴν τῆς ἀποδόσεως, ἔχω μὲν καὶ ἐγὼ δεῖξαι, καὶ εἰπεῖν ὅσα καὶ ἐνταῦθα ἀπολαμβάνεις: χωρὶς δὲ τούτων, καὶ ἀπ' αὐτῶν τῶν βιωτικῶν σε ἐλέγξαι πειράσομαι μάτην ταῦτα προφασιζόμενον. Ϛʹ. Πολλὰ γὰρ καὶ ἐν τῷ παρόντι βίῳ κατασκευάζεις, ὧν οὐ μέλλεις αὐτὸς ἀπολαύειν: κἂν ἐγκαλῇ τις, τοὺς παῖδας καὶ τοὺς ἐκείνων παῖδας προβαλλόμενος, ἱκανὴν δοκεῖς παραμυθίαν τῶν περιττῶν εὑρηκέναι πόνων. Ὅταν γὰρ ἐν ἐσχάτῳ γήρᾳ γενόμενος οἰκοδομῇς οἰκίας λαμπρὰς, ὧν πρὸ τοῦ τέλους ἀπελεύσῃ πολλάκις, καὶ δένδρα φυτεύῃς, ἃ μετὰ πολλὰ ἔτη τὸν καρπὸν οἴσει: [ὅταν φυτεύῃς ἐν χωρίῳ δένδρα, ὧν μετὰ μυρία ἔτη ὁ καρπὸς ἥξει,] καὶ οὐσίας ἀγοράζῃς καὶ κλήρους, ὧν μετὰ πολὺν δέξῃ χρόνον τὴν δεσποτείαν, καὶ ἕτερα πολλὰ τοιαῦτα φιλοπονῇς, ὧν οὐ καρπώσῃ τὴν ἀπόλαυσιν: ἆρα διὰ σεαυτὸν ἢ διὰ τοὺς μετὰ ταῦτα ποιεῖς; Πῶς οὖν οὐκ ἐσχάτης ἀνοίας, ἐνταῦθα μὲν μηδὲν ἀλύειν πρὸς τὴν τοῦ χρόνου μέλλησιν, καὶ ταῦτα μέλλοντα ἐκ τῆς μελλήσεως ταύτης ἁπάσης τῶν πόνων ἐκπίπτειν τῆς ἀμοιβῆς: ἐκεῖ δὲ διὰ τὴν ἀναβολὴν ναρκᾷν, καὶ ταῦτα πλέον σοι φερούσης τὸ κέρδος, καὶ οὐκ εἰς ἑτέρους παραπεμπούσης τὰ ἀγαθὰ, ἀλλὰ σοὶ κομιζούσης τὰς δωρεάς; Χωρὶς δὲ τούτων οὐδὲ ἡ ἀναβολὴ πολλή. Καὶ γὰρ ἐπὶ θύραις τὰ πράγματα, καὶ οὐκ ἴσμεν μή ποτε καὶ ἐν τῇ ἡμετέρᾳ γενεᾷ τέλος ἕξει τὰ καθ' ἡμᾶς ἅπαντα, καὶ ἡ φοβερὰ παραγένηται ἡμέρα ἐκείνη. τὸ φρικῶδες ἡμῖν ἐνδεικνυμένη καὶ ἀδέκαστον δικαστήριον. Καὶ γὰρ τὰ πλείονα τῶν σημείων ἀπήρτισται, καὶ τὸ Εὐαγγέλιον λοιπὸν πανταχοῦ τῆς οἰκουμένης κεκήρυκται, καὶ τὰ τῶν πολέμων, καὶ τὰ τῶν σεισμῶν, καὶ τὰ τῶν λιμῶν ἐξέβη, καὶ οὐ πολὺ τὸ μέσον. Ἀλλ' οὐχ ὁρᾷς σημεῖα; Καὶ τοῦτο αὐτὸ μέγιστον σημεῖον. Οὐδὲ γὰρ οἱ ἐπὶ Νῶε εἶδον προοίμια τῆς πανωλεθρίας ἐκείνης, ἀλλὰ μεταξὺ παίζοντες, ἐσθίοντες, γαμοῦντες, τὰ συνήθη πράττοντες ἅπαντα, οὕτω κατελήφθησαν ὑπὸ τῆς φοβερᾶς δίκης ἐκείνης. Καὶ οἱ ἐν Σοδόμοις δὲ ὁμοίως, τρυφῶντες καὶ οὐδὲν ὑφορώμενοι τῶν γεγενημένων, ὑπὸ τῶν κεραυνῶν κατεφλέχθησαν τῶν τότε κατενεχθέντων. Ἅπερ οὖν ἅπαντα ἐννοοῦντες, ἐπιστρέψωμεν ἑαυτοὺς πρὸς τὴν τῆς ἐντεῦθεν ἀποδημίας παρασκευήν. Κἂν γὰρ ἡ κοινὴ τῆς συντελείας ἡμέρα μηδέποτε ἐπιστῇ, τὸ ἑκάστου τέλος ἐπὶ θύραις, κἂν γεγηρακώς τις ᾖ, κἂν νέος: καὶ οὐκ ἔστιν ἐντεῦθεν ἀπελθόντας οὔτε ἔλαιον πρίασθαι λοιπὸν, οὔτε δεηθέντας ἐπιτυχεῖν συγγνώμης, κἂν Ἀβραὰμ ὁ παρακαλῶν ᾖ, κἂν Νῶε, κἂν Ἰὼβ, κἂν Δανιήλ. Ἕως οὖν καιρὸν ἔχομεν, προαποθώμεθα ἑαυτοῖς πολλὴν τὴν παῤῥησίαν, συναγάγωμεν ἔλαιον δαψιλὲς, μεταθῶμεν ἅπαντα εἰς τὸν οὐρανὸν, ἵνα ἐν καιρῷ τῷ προσήκοντι καὶ ᾧ μάλιστα αὐτῶν δεόμεθα, πάντων ἀπολαύσωμεν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.